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BOOK    269.G578C    c.  1 
GOLDSTEIN    #    CAMPAIGNING    FOR 
CHRIST 


3  T1S3  00Db7TE^  E 


COPYRIGHTBD 

im 


Nttyil  ®batat 

P/TRICK  J.  WATERS,  Ph.  D. 

Ce»7For  Libroruna 

Smptmutm 

WILLIAM  CARDINAL  0'CONNEL.L, 

Archbishop  of  Boston 


Campaidnm^  for  Christ 


BY 

DAVID  GOLDSTEIN 
MARTHA  MOORE  AVERY 


rusLi«HBD  ay 
Mit  f  U0t  PubliBlfittd  (Ho. 

;0©   WASHiNOTON    STRKB- 
BOSTON,    MASa. 


CAMPAIGNING  FOR  CHRIST 

^       FOREWORD 

Page 

Chapter   I— Campaigning  For  Christ ............  11-18 

Atheists   ...;......>...  14 

Jews ....r,..  IS 

Protestants    16 

Chapter  II — Pioneer  Open  Air  Campaign 19-44 

Desire  to  Start       > .:.:. . .  19 

Making  Ready ..>  .  24 

Cardinal  O'Connell's  Address. .  .^... 27 

Pioneers  Hold  First  Meeting 31 

First  Season's  Work 34 

Chapter  III— Cross  Country  Tour ,.,., 45-78 

Our  Cadillac  Eight. „ 48 

Homeward 51 

Cardinal  on  Boston  Common  54 

Campaigning  in  the  East  . 56 

Difficulties  Feared  Not  Found 63 

Questions  and  Incidents 66 

Publicity    , 74 

Distributing  Literature 77 

An  Appeal 78 

Chapter  IV--Our  Country 79-112 

Church  Membership  «^.,. . .  82 

Seamy  Side  Out 85 

Parental  Authority  Abdicated  r. .  86 

Divorce   —   86 

Sex  Equality 89 

Neglected  Children  90 

Race  Suicide  r... 93 

Empty  Cradles 94 

What  to  Read 104 

Crime ....106 

Econr^^ic  Disputes .110 


CONTENTS 

'Chapter  V— Religion  in  the  Street 113-Ul 

Atheiami .L^ror.^. 117 

Unseen  Things ....  .:,^. .;. .  ,^» 125 

Dogma  .r^^. :,:c.  .^e  ..*^ 125 

Agnostics  . . .:»;,  .a.  .a.  .1,. . .  127 

Free  Thought  :^.  .cs^.  .c*.  .:J,^... .  128 

Irreligion  in  General .._^^,.  ..^.  ..^» ... . .  130 

Sentimental  Skeptism ..b^«...  .^^ ......  132 

Pacifist  Skeptic   .>_. 133 

Economic  Skeptics >  .>;.  ..^ 134 

Intellectual  Blasphemer  .  ,„,,  .^. . .  .r.r. .  .135 
Monism-Pantheism    . . . ... .:,-.  .^. 136 

^Oiapter  VI—Evolution  142-186 

The  Universe 143 

Something  From  Nobody  to  Nowhere. . .  148 

Origin  of  Life 154 

Origin  of  Man 159 

Natural  Selection J,65 

Resemblances   , . .  ^ . .: 171 

Earth's  History  of  Man 172 

Eoliths .......>..r.:..'....174 

Biogenetic  Law  , „. .:.;. . .  .175 

Blood  Relatioxii}  , >..  .^.  ......  .176 

Missing  Links  r««^'n- .  .^..u..  ..s.  .j..  ... >  •  •  177 

Chapter  VII— Jews ...»  ..>  .a^.  .t^. .  * . .  187-210 

Modernized  Judaism >..  .h..*^*^^.  •  •  193 

Socialism .K.:.tK.*.»Lv. .  195 

The  Messiah 197 

Genealogy  of  the  Messiah r^^, 200 

Time  of  Birth ^. ...... .202 

Place  of  Birth .<.  .r...:.. .  .203 

Virgin  Birth .«^.. . .  .204 

Jewish  Priesthood  204 

Other  Old  Testament  Prophecies  Ful- 
filled     ....,:.,......... 206 

Chaptn  VIII— Christ  Himself ^.:,x...i...tK:„. ,:. .  •  .211-223 

The  Holy  Trinity  . .  ..at.r*»..ffi*.-.s. .t*. .  .212 
Divinity  of  Christ  . .  ..a;..tLi»n-f  .tB»  .ct* -216 


i  CONTENTS 

Chapter    IX— Christs  Church 224-240 

Church  Defined  ..../..  .r.^,. 227 

Church  Established , . . 229 

Marks  of  Christ's  Church 231 

First  Mark— Unity .:. . . .  .232 

Second  Mark— Holy  235 

Third  Mark— Catholicity    237 

Fourth  Mark— Apostolicity 238 

Chapter  X— Peter,  The  Head  Of  Christ's  Church 241-269 

Petros-Petra .245 

Gospel  Proof  of  Peter's  Primacy 247 

Peter's  Denial  of  Christ 251 

Peter  in  Rome 252 

Sovereign  Pontiffs 257 

List  of  Popes 258 

Early  Historic  Evidence  of  Succession.  .267 

Chapter  XI— The  Church  Infallible 270-294 

Bible  Testimony   ..,. . ...  .273 

Misconceptions  of  Infallibility 278 

Manifest  Infallibility 280 

Chapter  XII— The  Bible ...o. . .  ^ .  .:♦ 293-331 

The  Sin  of  Adam .^.  .^,. ...:...  .295 

Search  the  Scriptures .298 

Rule  of  Faith  299 

Making  Up  the  Bible 303 

The  Bible  Belongs  to  The  Church  ...  .308 

Some  Old  Protestant  Versions 312 

Absurd  Notions:    Cain's  Wife. 315 

Luther's  Discovery 317 

Private  Judgment 319 

Sabbath  vs.  Sunday   320 

Man's  Word  vs.  God's  Word 323 

Chapter  XIII— The  Sects 334-364 

Chronological  List  of  Sects  That  Are  No 

More 336 

Protestantism    , r.x., 338 

Term  Protestant : ,.,..  .338 

Luther    ^. 341 

Henry  Eight ,. 344 

Origin  of  the  Churches ^ .  349 


CONTENTS  I 

Chapter  XI \      Sacraments     365-430 

Number  of  Sacraments .368 

One— Baptism .368 

Infant  Baptism 373 

Two— Confirmation  378 

Protestantism  and  Confirmation 379 

Scripture  and  Confirmation 381 

Three— Holy  Eucharist 383 

The  Mass    390 

How    Mass    Represents    Sufferings    of 

Christ  395      - 

Fourth— Penance 397 

The  Process  of  Confession ,.^. .  .401 

A  Popular  Notion  403 

Vicious  Views 403 

Fifth— Holy  Orders    407 

Celibacy  of  the  Clergy 412 

Sixth— Matrimony    ...416 

Indissolubility   .  .    : 419 

Impediments  420 

"Ne  Temere"  Decree  421 

Divorce 423 

Chapter  XV— Good  Works 431-457 

Slavery 431 

War    ,....-.- 436 

Good  Deeds  in  War : . .  439 

Work  of  Teaching  441 

77  Catholic  Universities,  Before  Refor- 
mation     443 

39  Catholic  Universities,  Since  Reforma- 
tion   444 

3 1  Protestant  Universities 444 

Parochial  and  Public  Schools 445 

Works  of  Charity .452 

Work  By  Nuns   454 

Hospitals— Social  Welfare  Work   .....455 
Index 457 


To  His  Emfnenoe  The  Cardinal-Archbishop  of  Boston  who 
sent  the  autovan  campaigners  out  on  their  holy  mission,  to  the 
Archbishops,  Bishops  and  Priests  of  America  who  have  grac- 
iously promoted  our  apostolate  to  the  man  In  the  street,  this 

book CAMPAIGNING     FOR     CHRIST — -is     gratefully 

dedicated. 


,  FOREWORD 

The  motive  lying  back  of  this  book  is  that  of  gratitude 
for  Christian  faith  and  a  desire  to  give  to  others  a  straight- 
foward  look  at  it.  Having  gone  a  long  distance  the  wrong 
way  for'^the  right  thing,  we  hesitated,  and  at  length,  since  all 
else  failed  in  our  search  for  truth,  we  knocked  at  the  door  of 
the  Catholic  Church.  There  we  found  Truth  without  spot  or- 
blemish.  Truth,  too,  as  it  is  applicable  to  all  the  ills  that 
beset  this  sin-sick  world  of  ours. 

The  experience  gained  by  our  zealous  work  in  a  false 
cause  we  thought  a  good  background  for  Campaigning  For 
Christ. 

Of  course,  there  were  years  between  our  public  activity 
for  Socialism  and  for  Christ.  Years  in  which  the  spirit,  in 
agony,  was  swept  free  of  false  illusions.  Years  in  which  learn- 
ing to  reason  rightly  we  saw  that  things  worthwhile  were  meas- 
ured by  standards  of  eternal  values.  Years  in  which  we  were 
vilified  by  our  sometime  Comrades  and  in  which  we  had  no 
credit  with  those  on  the  right  side  of  life's  battle. 

But  when  this  period  was  over  and  we  were  permitted 
to  go  out  into  the  open  to  spread  the  good  news  that  the  Catho- 
lic Church  has  in  her  keeping  the  grace  by  which  each  soul 
may  perfect  its  human  nature,  so  to  bring  in  social  justice 
on  earth  and  to  unlock  the  door  to  everlasting  joy,  we  en- 
tered upon  our  mission  with  a  thankful  heart  which  no  en- 
thusiasm has  the  language  to  record. 

Campaigning  For  Christ  tells  of  our  seven  years  work  for 
God  and  for  Country.  It  is  sent  out  hoping  and  praying  that 
others  of  the  laity  will  put  on  the  full  armour  of  God  and  come 
to  the  aid  of  the  Church  in  bringing  in  "the  Peace  of  Christ 
in  the  Reign  of  Christ". 


\  "^^S"-'-""  s        ^--"-^    ^      "^     •^>"'         i 


i 


CAMPAIGNING  FOR  CHRIST 

CHAPTER  I 

Carrying  the  message  of  Christ  to  the  man  in  the  street  has 
met  with  a  success  that  prompts  us  to  present  to  loyal  Ameri- 
cans the  work  carried  on  by  the  Catholic  Truth  Guild.  We  make 
the  ambitious  attempt  to  portray  the  mental  inheritance— reli- 
gious and  non-religious— of  those  groups  of  various  minded  per- 
sons who  at  random  gather  together  in  the  parks,  squares  and 
streets  where  we  take  up  our  stand. 

On  the  other  hand,  as  a  corrective  to  this  unhappy  inheri- 
tance, we  mean  to  set  forth  the  Catholic  inheritance  of  reli- 
gion, philosophy  and  science,  gathered  from  the  most  reliable 
sources.  In  a  word,  this  Campaign  Book  tells  of  our  work 
and  of  the  mental  environment  within  which-  we  set  forth  the 
claim  of  Christ's  Church  upon  all  mankind  in  the  hope  that  a 
like  effort  shall  be  made 'by  Catholic  laymen  in  every  state  in 
the  Union. 

Since  the ''Officers  of  the  Catholic  Truth  Guild  were  con- 
verts and  from  widely  different  divisions  of  our  American  popu- 
lace, they  are  well  qualified  to  sense  the  fact  that  those  outside 
the  Catholic  fold— whatever  their  animus  regarding  things  reli- 
gious—have no  true  acquaintance  with  things  Catholic,  neither 
its  history,  its  doctrines  nor  its  practices. 

More  than  that!  It  is  certain  that  the  non-Catholic  ele- 
ments making  up  our  audiences  are  altogether  lacking  in  knowl- 
edge and  in  sympathy  with  those  ingrained  attitudes  of  mind 
native  to  Catholic  Culture.  So  that,  on  their  part,  there  is  no 
question  of  insincerity  or  of  hypocrisy  ;  they  simply  do  not 
know  Catholic  belief.  For,  what  they  innocently  or  ignorantly, 
violently  or  perversely,  assume  to  be  the  Catholic  attitude  of 
heart  and  mind  is  not  so  in  any  sense  of  fact.  So  our  task  in 
Campaigning  for  Christ  is  to  win  sympathy  for  truth ;  to  spread 


12  CAMPAIGNING  FOR  CHRIST 

abroad  those  things  revealed  by  God  and  those  things  enacted 
into  human  history  by  Christ,  by  contrasting  them  with  the 
man-made  religions  and  the  materialism  of  our  own  day. 

It  should  be  noted  that  out-of-door  audiences  are  quite  dif- 
ferent in  group-opinion  from  those  assembled  with  a  definite 
purpose  of  listening  to  a  particular  subject.  This  many  sided 
state  of  mind  is  frequently  put  into  speech  by  the  questions  that 
are  put  to  the  speakers  by  persons  in  the  audiences.  Although 
the  meetings  of  the  Catholic  Truth  Guild  are  conducted  with 
dignity,  the  freedom  from  the  restraints  of  indoor  usage  permit 
of  a  franker  expression  of  approval  or  of  disapproval  of  public 
speech. 

In^he  streets,  the  motive  prompting  the  defense  of  Catho- 
lic dogma,  tradition  and  history  is  quite  liable  to  misinterpre- 
tation by  a  minority  of  persons  who  are  unfortunately  misled 
by  professional  anti-Catholic  agitators.  They  assume  that  these 
out-of-door  meetings  are  but  added  evidence  of  the  many  insi- 
dious attempts  by  Catholics  to  work  up  a  sentiment  that  shall, 
by  the  power  of  political  ascendency,  by  the  force  of  legislative 
action,  and  through  the  parochial  schools,  press  the  acceptance 
of  the  ''Romish  Church"  upon  the  people  against  their  wish  and 
will. 

Because  the  activity  of  this  perverse  minority  is  offensive  to 
all  who  devoutly  and  loyally  love  God  and  country,  it  may  well 
spur  us  on  to  win  the  confidence  of  that  great  majority  of  our 
fellow  Americans,  who  are  of  other  religious  beliefs,  by  the 
charity  of  our  message,  that  they  may  know  us  for  what  we  real- 
ly are— sincere  followers  of  Christ. 

This  great  body  of  our  non-Catholic  fellow-citizens  will  give 
us  a  hearing  when  we  approach  them  in  a  right  spirit  and  with 
a  sympathetic  understanding  of  their  viewpoint  and  their  men- 
tal inheritance  from  the  setting  up  of  the  Protestant  Church; 
and  what  more  do  we  want  than  fair  play  in  this  free  land? 
Many  of  them  take  ua  at  our  word  when  we  tell  them  that  the 


CAMPAIGNING   FOR    CHRIST  13 

sole  motive  of  our  Church  is  spiritual,  not  political;  that  her 
devoted  children  ask  only  for  their  Church  those  equal  oppor- 
tunities with  all  other  religious  institutions,  freely  to  enjoy  the 
right  of  conscience,  the  exercise  of  those  fundamental  principles 
of  religious  liberty  set  forth  in  our  Constitution  and  ever  since 
upheld  by  the  highest  tribunal  of  justice  in  our  country;  and 
that  since  Justice  is  the  foundation  of  America,  neither  they  nor 
we  have  anything  to  fear. 

Our  appeal  is  to  truth!  Since  we  Catholic  laymen  have 
been  taught  by  our  Church  that  religion  is  a  matter  of  con- 
science, not  of  force,  we  may,  in  Campaigning  for  Christ,  boldly 
proclaim  our  mission  to  be  the  reconciliation  of  our  fellow 
Americans  to  the  cause  of  unity  in  Christ. 

Our  purpose  is  open,— to  win  by  a  truthful  and  courteous 
appeal  their  hearts  and  minds  so  that  the  spirit  of  Catholicity 
may  permeate  the  home  life— the  foundation  of  civilization ;  the 
industrial  life— tlie  relation  of  employer  and  employee;— the 
commercial  life— the  relation  of  buying  and  selling;  the  civil 
life— the  relation  of  private  citizens  to  office  holders  and  law 
makers  of  our  beloved  country ;  so  that  a  great  harvest  of  souls 
may  be  garnered  into  the  Heavenly  Kingdom  for  the  love  and 
fear  of  God. 

In  Campaigning  for  Christ  our  opportunity  lies  in  the 
deep-seated  love  of  the  American  public  for  religious  freedom 
and  civil  liberty.  It  is  this  sense  of  fair  play  that  we  rely  upon 
to  give  us  a  hearing  out  in  the  open,  and  we  have  never  been 
disappointed  by  a  lack  of  courtesy  from  our  audiences.  Of 
course,  this  is  not  to  be  taken  to  mean  that  disapproval  of  our 
utterance  has  not  been  expressed,  nor  that  obstruction  has  not 
been  resorted  to  here  and  there  by  a  few  irresponsible  indivi- 
duals. 

In  consequence  of  the  fact  that  the  vast  majority  of  our 
American  people  are  not  members  of  the  Catholic  Church  it 
must  needs  be  that  their  concept  of  things  Catholic  is  far  and 


14  CAMPAIGNING  FOR  CHRIST 

away  from  the  truths  that  Catholics  really  believe.  This  com- 
mon misconception  springs  from  causes  fostered  not  merely  by 
erroneous  information  regarding  our  Church  history  and  doc- 
trine, which  permeate  nearly  all  English  letters;  nor  does  the 
deliberate  malice  that  still  controls  many  writers  and  speakers 
fill  up  the  full  sum  of  evil  influence  over  the  modern  mind. 
There  is  added  to  all  this  misconception  and  rebellion  a  rapidly 
spreading  psychology  that  paralyzes  the  conscience  with  the 
notion  that  science  stands  against  the  belief  in  the  existence  of 
God. 

Converting  the  man  in  the  street  is  no  holiday  task !  These 
various  and  conflicting  errors  of  false  religions  and  of  religious 
denials  largely  make  up  the  mental  state  of  the  multitude  who, 
together  with  Catholics,  stop  and  listen  to  the  advent  of  Christ, 
the  story  of  the  cross,  and  His  Church  that  shall  endure  to  the 
end  of  time.  Taking  the  intellectual  and  moral  measurements 
of  Americans  is  not  so  difficult  a  task  if  we  hold  the  several 
classes  of  basic  culture  in  mind.  There  are  the  God-less,  the 
Jews,  the  Protestants  and  the  Catholics.   . . . 

Atheists 
Although  those  who  seek  to  divest  themselves  of  moral  re- 
sponsibility by  denying  the  existence  of  God  are  of  many  shades 
and  grades  of  mental  acumen,  the  self-styled  Atheist  may  be 
taken  as  fairly  representative  of  that  class  of  persons  who  are 
more  or  less  persuaded  that  to  die  as  the  dog  is  the  end-all  and 
be-all  of  human  life  on  earth.  These  persons^do  not  scruple  to 
play  fast  and  loose  with  facts  as  they  know  them  to  be.  Quite 
a  few  of  them  are  to  be  found  in  our  street  audiences.  They 
are  personal  followers  of  men  of  lesser  mental  ability  than  the 
prince  of  their  class— Voltaire— who  said: 

"Lying  la  a  vice  only  when  it  harms.  You  ought  to  lie  like  thf 
^vil,  not  timidly  or  only  once,  but  boldly,  and  all  the  time.  Lie,  liel 
imd  some  of  it  will  be  sure  to  stick!" 


CAMPAIGNING  FOR  CHRIST  IS 

Shading  off  from  this  insolent  and  violent-minded  man 
come  the  radicals  of  all  sorts.  These  pose  as  believers  in 
Science  and  accept  as  unassailable  the  "ipse  dixit"  of  dozens  of 
lecturers,  writers  and  professors,  who  have  no  valid  claim  to 
speak  wisely  upon  the  moral  nature  of  man.  All  those  of  the 
Socialist  type  are  under  the  influence  of  Haeckel.  His  anti- 
Christianism,  particularly  his  hatred  of  our  Church,  is  presumed 
to  stand  on  solid  ground.  Have  they  not  seen  his  fabricated 
diagrams  which  prove  man  to  be  of  monkey  origin?  Of  course 
they  have. 

Then  there  is  a  shade  of  pale  pink  radicalism  also  to  be 
seen  in  our  audiences.  These  folk  abhor  war— so  they  do  I 
Peace  at  any  price  has  their  sanction,  but  all  the  while  they  pro- 
mote "World  Revolution"  that  would  sovietize  private  prop- 
erty and  make  "marriage  free." 

Jews 

There  is.  frequently  a  large  contingent  of  Jews  present.  Now 
and  then,  one  of  orthodox  religious  tendencies  listens  seriously 
to  what  is  being  said.  In  general  the  bond  between  them  is 
racial  rather  than  religious,  their  cause  does  not  extend  beyond 
themselves.  Their  inheritance  is  negative  rather  than  positive, 
coming  down  from  those  Jewsl^who  refused  to  accept  Christ— 
the  son  of  David— as  the  Messiah.  Abandoned  altogether  is  the 
very  idea  of  the  Messiah  by  the  radical  Jews  who  frequent  our 
meetings. 

Their  minds  are  poisoned  by  the  false  versions  of  the  Span- 
ish Inquisition,  the  Galileo  incident,  and  other  alleged  assaults 
upon  justice  and  progress  by  the  Catholic  Church.  Quite  natur- 
ally they  are  Internationalists,  so  they  are  readily  captive  to 
the  doctrine  of  Marxian  Socialism,  and  ready  to  defend  the 
Bolshevik.  But  even  these  Jews  have  a  fierce  pride  in  the  fact 
that  the  greatness  and  power  of  the  Catholic  Church  finds  their 
roots  in  the  faith  of  Abraham,  Isaac  and  Jacob. 


16  CAMPAIGNING  FOR  CHRIST 

Protestants. 

Especially  in  our  large  city  meetings,  Protestants  and  those 
descended  therefrom  make  up  a  goodly  portion  of  our  audiences. 
Occasionlly  a  show  of  sharp  resentment  comes  from  one  of 
this  class  for  he,  or  she,  has  the  firm  conviction  that  Catholcis 
quite  exceed  their  rights  in  making  converts  to  Rome  and  by 
laying  equal  claim  to  all  things  American.  *'This,"  forsooth, 
"is  a  Protestant  country"  and  it  is  too  much  to  stand  by  and 
hear  the  claim  made  that  the  Catholic  Church  is  the  one  and 
only  Church  of  Christ,  and  that  the  fundamental  principles  of 
America  are  in  fact  Catholic  principles. 

Generally  speaking,  however,  those  who  make  up  the  Pro- 
testant element  are  but  nominally  Protestant— a  much  milder 
type,  caring  less  for  Christianity  and  more  for  America.  Again, 
there  is  still  another  variety  of  mind  amongst  those  some-time 
Protestants,  those  who  are  quite  indifferent  to  distinction  not 
alone  between  sects,  but  also  between  any  religions  whatsoever. 
One  religion  is  as  good  as  another  because  no  religion  is  worth 
fighting  for.  But,  for  practical  purposes,  these  folk  are  Pro- 
testants. Neither  the  right  nor  the  left  wing  of  this  element, 
standing  together  with  Radicals  and  Jews  who  have  their  own- 
psychology,  have  the  least  true  knowledge  of  what  lies  in  the 
mind  and  heart  of  Catholics,  good  or  bad. 

Catholic  thought  and  sentiment  are  as  a  sealed  book  to 
these  Americans  who  have  inherited  the  Protestantism  of  Pil- 
grim and  Puritan  ancestors.  They  hate  authority  in  religion 
and  they  love  their  owiLprivate  judgment  as  though  it  were  the 
truth.  They  hate  the  union  of  church  and  state,  but  they  do 
not  know  that  this  is  a  revolt  against  their  own  doctrine  of  the 
sixteenth  century. 

Many  of  these  good  men  and  women  who  call  themselves 
Qhristians  have  never  read  a  Catholic  book,  and  have  never  be- 
fore listened  to  an  appeal  to  a  public  audiance  to  consider  what 


CAMPAIGNING   FOR    CHRIST  17 

Catholics  believe,  and  to  whom  our  obedience  is  pledged,  they; 
have  never  reflected  that  it  is  through  God's  agents  on  earth,— 
the  priests,  bishops,  and  the  Pope— that  we  learn  how  to  gain 
the  eternal  reward  for  which  our  Heavenly  Father  created  us 
and  for  which  our  Blessed  Lord  redeemed  us.  We  enforce  this 
opinion  by  quoting  from  a  Methodist  Minister,  Rev.  J.  B. 
Hemmeon : 

"Protestants  never  think  of  such  a  thing  as  reading  Catholic 
books,  or  periodicals;  or  anything  that  smells  of  'Rome.'  I  never  did; 
and  yet  I  was,  of  all  men,  not  a  bigot  It  is  an  inborn  and  fostered 
prejudice  of  many  generations.  But  this  is  not  all.  Not  only,  are 
Protestants  absolutely  ignorant  of  Catholic  teaching,  practice  and  his 
tory;  but  they  generally  believe  a  distorted  caricature  and  call  it 
'Romanism'."     (The  Fairest  Argument.  6.  20.) 

Taken  together,  these  Atheists,  Jews  and  Protestants  hold 
in  mind  a  very  greatly  distended  caricature  of  the  Catholic 
Church,  and  their  emotions  are  held  well  in  hand  when  as  lov- 
ers of  fair-play— a%.  good  Americans— they  go  so  far  as  to  listen 
to  "Romanists"  of  whom  they  know  nothing  and  fear  every- 
thing. So  that  in  Campaigning  for  Christ,  the  first  thing  re- 
quisite is  sympathy,  that  is  to  say,  charity.  If  a  campaigner 
have  not  sympathy,  in  vain  will  he  seek  to  reach  a  heart  in 
his  audience,  made  up  of  all  sorts  and  conditions  of  Americans. 
If  he  have  not  sympathy  he  but  adds  another  stumbling  block 
to  that  big  heap  that  lies  in  the  pathway  of  the  non-Catholic. 
The  campaigner  should  hold  himself  tautly  in  hand  when  temp- 
ted to  pour  out  the  vials  of  his  wrath  upon  an  insulting  and 
perverse  questioner;  for  he  is  in  truth  as  morally  blind  as  the 
gentleman  was  physically  blind  who  strode  unconcernedly  over 
his  friend's  magnificent  bed  of  strawberries. 

But  these  dift'erent  assorted  persons,  like  all  rational  crea- 
tures, must  seek  truth.  So  together  with  charity  must  come 
plain-speaking,  truth-insisting  upon  the  existence  of  Gq4  as 
against  the  blatant  atheist's  opinion,  and,  the  contrasting  of 
Christ's  church  with  man-made  Christian  sects  from  historic 
testimony. 


18  CAMPAIGNING  FOR  CHRIST 

Since  then  reflection  is  the  proof  of  consciousness  and  con- 
sciousness the  condition  of  religion— which  is  the  knowledge 
of  human  relation  to  God  and  of  man  to  man— it  is  clear  that 
the  lost  must  be  found. 

Is  it  not  admirably  fitting  that  as  servants  of  the  Bishop, 
men  and  women,  who  bear  upon  their  foreheads  the  seal  of 
confirmation  in  the  faith,  should  go  out  into  the  highways  and 
the  byways  inviting  with  urgent  stress  those  outside  to  come 
into  the  House  of  the  Lord  God?  This  is  the  privilege  granted 
to  the  organizers  of  the  Catholic  Truth  Guild.  It  Is  taken  also 
as  a  duty  to  our  Blessed  Lord  and  to  our  Fellow  Amerjcans 

That  the  authority  to  teach  was  given  by  Christ  only  to 
His  divinely  selected  ambassadors  is  never  to  be  lost  sight  of. 
Only  those  so  minded  may  be  of  real  assistance  in  the  work  of 
Christ's  Redemption.  So  it  is  that  in  his  Encyclical  "Duties 
of  Christians  As  Citizens"— Pope  Leo  XIII  voices  the  oppor- 
tunities that  we  have  been  permitted  to  embrace.  In  this 
authority  we  find  the  courage  to  go  out  into  the  open,  to  tell  the 
story  of  the  Heavenly  Kingdom  whose  door  is  ever  open  to 
those  who  mourn  and  would  be  comforted. 

"Those  (private  individuals)  on  whom  God  has  bestowed  the 
gifts  of  mind  with  the  strong  wish  of  rendering  themselves  useful. 
.  .  .  .  These,  so  often  as  circumstances  demand,  may  take  upon 
themselves  ,  not  indeed  the  office  of  pastor,  but  the  task  of  communi- 
cating to  others  what  they  themselves  have  received,  becoming,  as  it 
'were,  living  echoes  of  their  masters  in  the  Faith.  Such  co-operation 
on  the  part  of  tha  laity  has  seemed  to  the  Fathers  of  the  Vatican  Coun- 
cil so  opportune  and  fruitful  of  good  that  they  thought  well  to  invite 
it, — in  propagating  Christian  truth  and  warding  off  errors,  the  zeal  of_ 
laity  should,  as  far  as  possible,  be  brought  actively  Into  play.'*" 
(Leo  XIII.) 


PIONEER  OPEN  AIR  CAMPAIGN 

Desire  to  Start 

CHAPTER   II 

It  was  a  great  adventure  that  led  us  into  the  Catholic 
Church  after  the  cause  of  Socialism  had  been  seen  for  what  it 
truly  is,— an  assault  upon  religion  and  right  reason. 

It  was  idealism,  dissatisfaction  with  the  inhumanities  of 
man  towards  man  and  hope  of  economic  relations  grounded  in 
justice  and  maintained  in  social  peace,  that  led  us  into  the  So- 
cialist movement,  and  it  was  these  self-same  aspirations  that 
led  us  out  of  the  radical  world  of  thought  and  effort. 

Coming  as  we  did  from  widely  different  classes  with  dis- 
tinctive racial  characteristics  and  inheritances,  the  Socialist 
movement  of  the-early  nineties  of  the  last  century  afforded  a 
dramatic  scene  of  action  remote  enough  from  the  commonplace 
of  Americanism  to  give  full  play  to  the  ardor  we  had  to  give  to 
this  supposedly  great  but  unpopular  cause. 

Mrs.  Moore-Avery  was  the  first  old  stock  American  woman 
to  venture  the  then  untried  issue  of  socializing  industry  in  the 
interest  of  the  brotherhood  of  man.  Together  with  the  guber- 
natorial nominee,  she  stumped  the  Commonwealth  of  Massa- 
chusetts. A  little  later  Mr.  Goldstein,  who  had  entered  the 
party  with  a  burning  desire  to  bring  into  practice  social  equity 
and  peace,  was  nominated  as  the  first  Socialist  Candidate  for 
Mayor  of  Boston. 

Years  passed,  bringing  the  conviction  that  the  revolution- 
ary movement  needed  self-reformation.  Then  began  our  three- 
years'  battle  to  rule  out  of  its  official  propaganda  the  profession 
of  anti-religious  principles,  attacks  upon  <he  moral  basis  of  tlie 
family  and  support  of  violence  in  economic  disputes. 


20  CAMPAIGNING  FOR  CHRIST 

All  Gur  efforts  during  these  stormy  times  were  of  no  avail, 
and  through  the  mental  agony  that  came  in  the  dead  of  the 
night,  we  at  length  recognized  that  Socialism  is  basically  in- 
separable from  the  teachings  of  Marx  and  Engels,  of  Dietzgen, 
Bebel,  DeLeon,  and  Debs.  Hence  it  became  certain  that  by, 
its  violation  of  the  constitution  natural  to  civil  society,  Social 
ism  stood  against  the  well-being  of  all  classes,  economic  or  oth- 
erwise. 

Yet,  one  good  lesson  was  thoroughly  learned  by  our  Social- 
ist experience,  namely,  that  a  great  hope— zeal  for  a  cause- 
wins  a  hearing  when  many  are  ready  and  willing  to  devote 
themselves  to  it.  Surely  the  emancipation  of  the  working-class 
is  indeed  a  great  mission,  and  especially  so  because  its  success 
must  needs  clear  the  path  of  the  capitalist  class  from  the  oc- 
casion of  guilt.  But,  even  though  a  good  intention  be  granted 
to  Socialism,  it  certainly  is  headed  towards  the  wrong  thing. 

♦  To  be  sure,  petty  personal  ambition  as  well  as  self-sacri- 
fice to  one's  expectation  for  better  things  play^a  great  part  in 
Socialist  propaganda;  for  a^very  little  man  who  has  a  com- 
mand of  words  that  bespeak  the  terms  of  a  philosophy  of  which 
he  knows  nothing  may  play  a  great,  part  in  the  attempt  to 
"overthrow  Capitalism."  Yet  the  fact  remains,  that  some  very 
brilliant,  but  poorly  educated  men,  bring  to  this  movement  a 
devotion  and  zeal,  well  worthy  of  a  truly  great  cause. 

Lovers  of  truth  must  believe  it  to  be  the  grace  of  God  that 
prompts  one  to  quit,  for  conscience  sake,  the  Socialist  move- 
ment, and  a  joy  beyond  all  other  earthly  adventures  to  come 
from  darkness  into  light. 

Here  we  werel  Safe  within  the  power,  the  beauty,  the 
glory,  the  holiness,  the  divinity  of  the  Catholic  Church.  It  was 
the  soundness  of  the  Aristotelean  structure  of  human  reason 
that  at  length  sent  one,  and  then  another,  knocking  at  that  One 
Door  ia  all  the  world  that  keeps  within,  religious  truth,  whole 


PIONEER  OPEN  AIR  CAMPAIGN  2X 

and  entire,  those  principles  capable  of  solving  the  many  vexed 
problems  that  grow  out  of  the  sin  of  Adam. 

Even  before  the  waters  of  regeneration  had  been  poured 
over  us,  we  had  recognized  that  the  principles  adhered  to  by 
the  Catholic  Church  were  as  a  bulwark  against  the  incoming 
flood  of  Socialism.  We  had  said  this  openly  in  our  swing  around 
Massachusetts  in  what  might  well  be  called  a  doing  of  public 
penance.  We  declared  that  what  we  had  advocated  as  Social- 
ism was  not  the  vicious  thing  itself  but  rather  what  we  had 
pictured  it  to  be  from  an  ideology  all  our  own  and  as  we  had 
imagined  it  was,— and  that  we  were  sorry.  It  was  a  fierce  bat- 
tle. We  had,  too,  in  the  Preface  of  our  first  book  (1903)  ex- 
pressed the  conviction  that  the  Catholic  Church  alone  has  a 
science  of  religion  competent  to  cope  with  the  many  sided  at- 
tacks of  Socialism  upon  modern  civilization. 

After  our  baptismal  days,  came  a  long  period  of  inaction, 
with  no  credit  from  any  source.  To  our  sometime  corrirades, 
from  the  violently  red  revolutionists  to  the  pretty  pink  of  the 
parlor  darlings,  we  were  simply  traitors,  self-sold  to  the  priests 
who  keep  order  for  the  Capitalists.  To  Catholics  we  were  un- 
known; save  only  to  those  "enlightened  Catholics"  who  were 
more  than  half  persuaded  that  the  co-operative  commonwealth 
is  the  promised  land.  To  such  we  were  anathema.  In  the  pub- 
lic press  where  we  had  been  given  space  galore  we  were  boy- 
cotted. 

To  us,  with  the  blood  of  Christ  in  our  veins,  all  this  was  no 
hardship.  We  knew  that  God  was  in  His  own  good  Providence 
giving  us  the  time  required  to  get  our  historic  bearings— the  in- 
formation necessary  for  overthrowing  within  our  minds  those 
things  that  were  wrong  and  a  time  of  rest  while  preparing  to 
carry  forward  with  a ,  burning  zeal  active  Campaigning  for 
Christ.  That  alone  was  worth  while,  since  we  had  come  through 
the  Revolution  to  the  end  of  a  man-made  scheme  of  Social  Jus- 
tice. 


22  CAMPAIGNING  FOR  CHRIST 

With  a  growing  appreciation  of  the  part  taken  by  the 
Church  in  erecting  the  civil  society  of  the  west  came  a  growing 
ambition  to  spread  the  light  of  faith  with  which  we  were 
blessed,  and  which  was  growing  brighter  day  by  day. 

What  did  it  matter  if  there  were  opposition  to  things  Catho- 
lic ?  Had  there  not  been  opposition  lo  teaching  Socialism  in  the 
streets?  Had  we  not  both  suffered  the  indignity  of  arrest  in 
testing  our  right  to  free  speech  and  free  assembly  in  the 
streets  ?  Socialism  we  knew  to  be  a  false  doctrine,  but  its  cause 
made  progress.  Year  in  and  year  out  crowds  Usten  on  Sunday 
to  Atheism  and  Socialism  in  the  streets  of  every  large  city  in 
America.  Should  there  not  be  even  one  voice  crying  in  the  wild- 
erness:—make  way  for  our  Blessed  Lord? 

Why  should  not  Catholics  who  believe  they  alone  have  the 
truth,  go  out  and  proclaim  it  from  the  housestops.  Mayhap, 
God  will  give  them  the  grace  to  save  souls?  There  are  millions 
of  our  countrymen  who  have  never  heard  a  layman  tell  tii. 
reasons  for  his  adherence  to  the  Church,  and  there  are  many 
more  who  have  never  entered  a  Cathohc  Church.  Should  Catho- 
lics flatter  the  vulgar  notion  th^  they  are  indeed  a  people  apart 
—alien  to  America?  Should  Catholics  agree  that  the  others 
alone  are  at  home  in  the  home  of  their  fathers,  and  that  it  is  no 
concern  of  ours  if  our  street  pulpits  are  filled  by  those  who  flout 
God  to  His  face  and  flaunt  the  red  flag?  Shall  these  millions, 
more  sinned  against  than  sinning,  who  have  for  generation  after 
generation  been  led  to  believe  that  it  is  accident  of  birth,  mere 
superstition,  priest-craft,  that  holds  Catholics  to  their  faith, 
not  have  the  facts  in  the  case  told  to  them  ?  They  have  not  the 
remotest  idea  of  the  reasonableness  of  the  Rock  upon  which  the 
Church  is  built  nor  of  the  perfect  logic  of  her  dogmatic  struc- 
ture. ' 

Her  sacramental  system  is  further  away  from  their 
thoughts  and  their  sympathies  than  are  the  antipodes;  and  the 
part  she  has  played,  is  playing,  and  shall  play,  to  the  end  of  hu- 
pian  history  is  as  a  closed  book  sealed  with  seven  seals.    If  ever 


PIONEER  OPEN  AIR  CAMPAIGN  2$ 

in  her  divine  majesty  and  universal  holiness  the  Catholic 
Church  is  presented  to  those  millions  of  our  countrymen  there 
will  surely  come  conveifts  who  will  love  her  with  all  their  hearts. 
Thus  we  presented  to  ourselves  over  and  over  again  the  need  of 
carrying  the  Catholic  message  to  the  multitude. 

We  were  too  well  versed  in  open  air  campaigning  to  fear 
defeat  in-so-far  as  the  ability  to  gather,  to  hold,  and  to  keep 
control  of  an  audience  was  concerned.  That  had  become  a  com- 
monplace in  our  experience. 

So  it  seemed  certain  that  two  of  the  necessary  conditions 
were  fulfilled.  That  is  to  say,  the  field  was  white  to  the  harvest 
and  at  least  two  reapers  were  eager  to  get  to  work.  How  about 
the  third,  the  ^11  important  condition  ti  Ecclesiastical  permis- 
sion ?  That  question  was  put  upon  the  anvil  of  discussion  many 
and  many  a  time.  Would  our  idea  of  Campaigning  for  Christ 
be  acceptable  to  our  Metropolitan,  His  Eminence  William  Car- 
dinal O'Connell?  Would  we  be  permitted  to  carry  out  our  de- 
sign into  its  active  counterpart  ?  When  should  we  make  the  ven- 
ture? Year  after  year  the  matter  came  up  with  added  insist- 
ence, only  to  be  put  off. 

The  opening  years  of  the  20th  Century  were  beyond  all 
dreams  materially  prosperous.  Mechanical  genious  had  multi- 
plied hand  labor  a  thousand  fold  and  the  nations  of  the  earth 
were  presumed  to  have  reached  so  high  a  stage  of  evolution  that 
no  war  cloud  as  big  as  a  man's  hand  could  be  seen  upon  the 
face  of  the  globe.  New  England's  most  eminent  educator  after 
a  swing  around  the  earth  had  reported:  ''All's  well."  No  doubt 
the  super-man  was  on  the  threshold  and  on  the  other  side  of  the 
door  human  nature  as  it  had  been  known  for  four  thousand 
years  would  be  no  more.    Great  was  Diana! 

All  save  those  who  held  fast  to  Christ  and  Him  crucified 
were  being  swept  into  the  headlong  current  of  that  psychology 
where  God  was  ignored  and  man  supreme. 

In  1914  the  death  knell  of  peace  was  struck  and  European 
nations  were  at  war  with  one  another.    There  was  calm  only  at 


24  CAMPAIGNING  FOR  CHRIST 

the  Vatican.    This  was  the  opportune  time  for  Religion  to  get 
a  hearing  in  America— the  time  to  begin  Campaigning  for  Christ. 

Making  Ready 
Taking  counsel  from  our  experience  and  taking  courage 
from  the  many  favors  that  had  been  granted  to  us  by  His  Emi- 
nence Cardinal  O'Connell  who  had  called  us  both  into  his  serv- 
ice some  years  before,  we  went  out  with  plans  well  laid  seeking 
permission  from  our  Cardinal-Archbishop  to  speak  of  things 
Catholic  to  our  fellow-countrymen,  from  an  especially  construc- 
ted auto-van,  in  the  parks  and  streets,  within  the  Diocese  of 
Boston.  The  interview  was  most  graciously  accorded  and  with 
that  keen  insight  which  prompts  quick  decision,  permission  to 
go  out  into  the  open  with  the  Catholic  message  was  given :  "  It^s 
striking;  it's  thoroughly  American;  I  don't  know  but  that  it  is 
all  right." 

With  an  elation  rarely  experienced,  on  that  same  afternoon, 
in  the  late  autumn  of  1916,  we  tramped  over  the  Hub  to  find  an 
automobile  builder  who  would  undertake  to  construct  the  body 
of  a  car  according  to  our  design.  We  knew  just  what  we 
wanted,  though  the  measurements  were  quite  beyond  our  skill. 
We  found  the  man  and  the  order  was  given.  The  car  was  to 
be  finished  in  the  springtime  when  Mr.  Goldstein  would  return 
from  his  far  west  lecture  tour  for  the  Knights  of  Columbus. 
Mrs.  Moore- Avery  and  Mr.  Arthur  B.  Corbett  would  see  to  the 
progress  of  the  work. 

Certainly  the  car  is  rather  spectacular.  It  was  meant  to 
attract  attention  to  itself.  It  is  painted  in  the  papal  colors  with 
mottoes  in  cardinal  red  spread  out  in  block  letters  on  each  side. 
On  the  right  side  is  the  refrain  taken  from  Cardinal  O'Connell's 
Holy  Name  Hymn  : 

"Fierce  is  the  fight 

For  God  and  the  right 

Sweet  name  of  Jesus 

Jxk  Thee  is  our  might." 


PIONEER  OPEN  AIR  CAMPAIGN  2S 

On  the  left  side  of  the  auto-van  are  words  taken  from 
ylcl:^■im'y"^^n's  farewell  address: 

"Reason  and  experience 

Forbid  us  to  believe  that 

National  morality  can  prevail 

Where  religious  principles  are  excluded." 

When  drawn  up  to  its  stand  the  top  is  raised  to  an  angle 
of  forty-five  degrees,  thus  forming  a  sounding  board,  which  is 
decorated  with  a  large  crucific,  with  an  electric  light  above.  One 
front  seat  is  taken  out  and  set  upon  the  other  to  form  a  table 
and  to  leave  ample  standing  room  for  the  lecturer.  Inside  there 
is  room  for  two  persons  to  ride  comfortably  and  plenty  of  room 
for  a  goodly  quantity  of  books.  From  the  front  piece  on  the 
hood  flies  a  miniature  star  spangled  banner.  The  first  chassis 
was, one  of  the  popular  make,  which  led  The  Brooklyn  Tablet  a 
few  months  later  to  hea.d\me—' 'Bostonians  Start  Out  With  A 
Ford  To  Convert  Tlk  World." 

On  Sunday  morning,  July  1st  1917,  the  prospective  officers 
drove  into  the  grounds  of  Holy  Cross  Cathedral  Boston,  in  their 
spick  and  span  new  auto-van,  there  to  be  blessed. 

From  the  altar  after  the  High  Mass  came  His  Eminence 
Cardinal  O'Connell  escorted  by  his  secretary,  the  Rev.  Richard 
J.  Haberlin,  D.  D.,  the  Rev.  William  B.  Finigan,  rector  of  the 
Cathedral,  several  other  priests  and  a  large  number  of  the  laity, 
to  bless  the  car  and  to  place  the  movement  under  the  protec- 
tion of  the  Holy  Ghost. 

When  the  many  friends  had  assembled  in  the  sacristy.  His 
Eminence,  the  Cardinal,,  with  Mrs.  Martha  Moore-Avery  on  his 
right  and  Mr.  David  Goldstein  on  his  left,  officially  estab- 
lished The  Catholic  Truth  Guild  and  sent  it  out  on  its  mission 
to  make  the  Catholic  Church  better  known  and  loved.  The 
officers  of  the  Catholic  Truth  Guild  were  Mrs.  Moore-Avery, 
President;  David  Goldstein,  Secretary,  and  Arthur  B.  Corbett, 
Assistant.  The  Rt.  Rev.  Mgr.  M.  J.  Splaine,  D.  D.,  was  ap- 
pointed Chaplain. 


PIONEER  OPEN  AIR  CAMPAIGN  27 


Cardinal  O'Connell's  Address 

"The  occasion  of  our  meeting  today  is  the  blessing  of  this  new 
movement  which  materializes  in  the  form  of  a  car  which  is  to  carry 
speakers  to  various  parts  of  the  City  and  State  for  the  purpose  of  mak- 
ing the  truth  known. 

"You  are  not  going  on  a  human  mission — it  would  not  last.  It 
would  fail.  It  is  a  divine  mission — and  being  divine — cannot  fail  and 
must  last. 

"To  some  this^ort  of  a  mission  may  seem  spectacular.  So  long 
as  you  are  not  spectacular  it  is  not,  and  though  it  may  seem  spectacu- 
lar— at  times — remember  it  is  for  God.  Go  forth — you  are  the  mis- 
sionaries.    Be  fearless — but  also  be  patient. 

Church  the  Guardian  of  Truth 

"All  through  the  centuries  from  the  days  when  the  teaching 
body  of  the  Church  began  its  work  until  today  that  mission  has  been 
fearlessly  fulfilled.  The  world  has,  from  time  to  time,  tried  to  destroy 
the  truth  for  its  own  ends.  When  it  could  not  cajole,  it  threatened; 
when  threats  failed,  it  exiled,  imprisoned  and  put  to  death,  but  the 
Apostolic  Band  has  never  failed'  in  its  duties,  nor  will  the  powers  of 
evil  ever  prevail  against  it. 

"As  the  Church  has  God  for  its  Author,  the  divinely  appointed 
teaching  body  is  th^  guardian  of  truth.  No  one,  on  his  own  private 
authority,  may  intrepret  the  divine  teachings.  Thus  is  truth  absolutely 
safe-guarded.  It  has  always  remained  and  must  remain  always  un- 
changeable, the  same. 

"Error  is  transient  and  fickle.  Truth  alone  stands  the  test  of 
arpplication  and  is  suited  to  every  condition  and  phase  of  humanity. 

"While  the  authoritative  voice  of  the  Church  lies  with  the 
Bishops  who  govern  and  rule  it,  this  authority  is  imparted  as  occasion 
demands  to  the  priesthood  to  proclaim  the  truth,  and  to  those  of  the 
laity  who  labor  under  and  with  the  direction  and  with  the  blesisng  of 
that  Apostolic  authority  for  the  sole  purpose  of  making  the  truth  of 
God  better  known  and  better  loved. 

Novel  Method  of  Spreading  Truth 

"Now,  I  believe,  for  the' first  time  in  America  comes  this  novel 
method,  which  the  needs  of  our  time  bring  forth,  of  scattering  the 
truth.  This  auto  car  will  bring  glory  to  and  truth  to  man.  It  is  a  most 
modern  way  of  spreading  truth  to  the  farthermost  corners  where,  oth- 
erwise, perhaps,  God  would  remain  unknown. 

"As  the  Church  blesses  every  one  and  everything  which  lends 
Itself  to  the  glorious  services  of  spreading  the  truth,  so  in  the  name 
of  the  Church  we  gladly  bless  this  holy  project  initiated  by  devout 
Catholics  for  the  purpose  of  making  the  truth  and  the  Church  known 
wherever  this  car  may  go. 

"The  Catholic  Truth  Guild  Is  the  offspring  of  a  movement  now 
well  known  throughout  America  as  the  Boston  School  of  Political 
Economy.  Its  founders  Mrs.  Avery  and  Mr.  Goldstein  still  remain  the 
force,  the  brains  and  the  heart  of  the  work. 


28  CAMPAIGNING  FOR  CHRIST 

"We  cannot  pass  without  stopping  for  a  moment  to  consider  how 
singularly  blessed  this  project  is  under  these  particular  auspices.  Mr. 
Goldstein  is  the  representative  of  a  great  race,  which  in  its  time,  had 
the  unique  privilege  of  being  known  as  the  most  blessed  by  God.  Yet, 
Christ,  the  Son  of  God,  came  into  this  world  and  found  no  place 
whereon  to  lay  His  head.  He  was  unknown  and  unwelcomed.  The 
reason  for  this  is  perfectly  clear. 

"As  long  as  a  nation,  people  or  race  struggle  through  all  human 
vicissitudes  towards  its  great  end,  it  remains  humble  and  strong  and 
its  vision  is  clear.  When  the  days  of  triumph  a^e  succeeded  by  those 
of  luxury,  and  wealth  has  entered  and  sapped  the  very  foundations  of 
its  strength  and  the  manhood  of  the  nation,  then  humility  departs  and 
with  it  the  vision  of  God.  The  influence  of  luxury,  love  of  glory  and 
of  power  completely  change  its  ideas.  Hence,  the  God  of  Truth  appears 
and  its  eyes  are  blinded.  'He  came  unto  His  own  and  His  own  re- 
ceived Him  not." 

Leaders,  Not  People,  at  Fault 

"Nevertheless,  that  Universal  Church,  which  Christ,  Whom  they 
rejected,  founded,  is  still  open  to  them  as  to  all  the  rest  of  humanity, 
and  the  first  requisite  of  entrance  into  that  Kingdom  is  the  condition 
imposed  by  our  Blessed  Lord  when  He  said,  'Unless  you  become  as 
little  children  you  shall  not  enter  into  the  Kingdom  of  Heaven.' 

"Mr.  Goldstein  represents  that  race  with  all  its  wonderful  tradi- 
tions and  all  its  history  of  religious  experience.  He  has  found  in  the 
Church  of  Jesus  Christ  the  power  and  strength  which  Judaism,  in  the 
greatest  days  of  its  glory,  rejected. 

"The  other  instrument  in  the  hands  of  Providence  for  the 
accomplishment  of  a  great  purpose  is  Mrs.  Avery.  When  the  great 
religious  crisis  which  took  place  in  England  first  manifested  itself  un- 
der the  reign  of  Henry  the  VIII,  through  pressure  of  royal  authority 
the  people  of  England  were  debauched  from  the  Faith.  Yet  for  fully 
a  generation  they  remained  faithful. 

"It  was  not  the  fault  of  the  people  of  Judea  that  Christ  was  not 
accepted  as  their  King.  We  all  know  that  for  an  instant  their  eyes 
were  opened  to  His  divine  character  and  that  they  led  Him  in  triumph 
up  to  Jerusalem.  It  was  the  Pharisee,  the  politician  of  his  day,  thirst- 
ing for  power  and  working  upon  the  jealousies  of  Rome,  who  con- 
demned our  Saviour;  it  was  not  the  people  of  Judea.  They  were  de- 
ceived by  those  who  should  have  known  better,  as  so  often  happens. 

"The  same  is  true  of  England.  It  was  not  the  people  who  re- 
belled against  the  authority  of  the  Church.  It  was  the  King  who  for 
his  own  selfish,  ignoble  purpose  broke  away  from  the  Faith.  It  was 
the  courtiers  who  flattered  him  for  their  own  ends.  The  people  were 
basely  misled  and  deceived  into  a  position  which,  for  a  full  generation, 
they  themselves  scarcely  understood.  They  still  thought  they  were  in 
communion  with  Rome;  that  they  were  members  of  the  Catholic 
Church. 

"But  as  one  generation  followed  another,  there  arose  the  condi- 
tions which  we  now  see  before  us,  of  a  whole  nation  practically  adrift 
from  the  jurisdiction  of  and  direct  union  with  the  Holy  See. 


PIONEER  OPEN  AIR  CAMPAIGN  39 


Gates  of  Church  Open  to  AU 

"Countless  thousands  since  then  have  yearned  for  reunion  with 
the  Church  and  God  has  given  the  answer  to  their  prayer  by  a  per- 
sonal union  which  their  nation  and  race  had  denied  them.  Day  by 
day  a  clearer  understanding  is  being  effected.  A  calmer  view  of 
things  as  they  existed  then,  is  being  taken.  They  realize  that  the 
change  was  very  little  religious,  almost  entirely  paJitical;  that  the  chil- 
dren of  that  generation  had  been  defrauded  of  their  birthright. 

"But  the  gates  of  the  great  Universal  Church  are  wide  open  to 
all.  Mrs.  Avery  having  passed  through  that  experience,  and  having 
studied  profoundly  the  cause  that  led  the  nation  of  England  and  the 
rest  of  the  English  men  and  women  not  only  in  England  but  here  in 
America  away  from  the  Apostolic  union  has  seen  the  great  principle 
of  truth,   that  truth  canv.ot  be  divided. 

"Both  Mrs.  Avery  and  Mrs.  Goldstein  have  yielded  to  the  im- 
pulse which  every  honest  man  and  woman  feels  in  these  days,  and, 
seeking  truth,  entered  to  the  fullest  degretB  the  field  of  socialism  in  a 
lesg^  accentuated  form,  with  the  purpose  of  finding  the  truth. 

"Before  they  received  the  true  light  of  Faith  they  went  forward 
fearlessly  and  examined  what  that  field  offered  as  regards  the  duty 
of  man  towards  man,  the  relations  of  the  rich  and  the  poor,  the  em- 
ployer and  the  laborer,  the  capitalist  and  the  proletariat.  They  in- 
vestigated and  achi^ed  such  distinction  in  that  field  that  no  one  today 
can  say  that  their  present  position  is  due  to  a  lack  of  knowledge. 

"Both  in  the  religious  and  in  the  social  fields  they  have  experi- 
enced all  the  various  phases,  and  in  the  end  God  gave  them  His  preci- 
ous light,  because  they  had  yearned  only  for  the  truth.  With  not  a 
single  regret  but  with  the  humility  of  children  Ihey  retraced  their 
footsteps  and  went  back  over  the  ages  Into  the  Universal  Church  of 
Christ.  Like  eager  souls,  who  have  experienced  the  consolations  of 
the  Catholic  Faith,  they  are  expending  themselves  that  others  may 
know  the  treasures  which  they  have  found.  That,  in  a  word,  is  the 
origin  of  this  movement. 

"God  has  blessed  them;  they  have  found  unspeakable  happiness 
in  their  glorious  Apostolate.  He  has  given  them  strength  and  courage 
to  carry  on  their  great  work.  They  face  their  labors  with  the  courage 
of  Apostles,  caring  not  what  the  world  says  or  thinks  because  they 
labor  conscientiously  to  impart  to  others  what  they  know  to  be  the 
only  comfort  and  consolation  in  life,  that  is,  the  full  knowledge  of 
Catholic  Truth. 

"They  have  associated  with  them  others  animated  by  the  same 
motives,  men  and  women  who  have  studied  profoundly  the  history  of 
truth  in  all  its  relations  to  God  and  man.  They  are  possessed,  not  only 
with  the  zeal  but  with  the  humility  of  the  Apostles,  and  will  go  forth 
in  patience  and  bring  forth  fruit  a  hundred  fold. 

"The  basis  of  all  their  efforts  will  be  charity,  love  for  God,  love 
for  humanity.  Founded  on  thi«  virtue,  their  mission  will  be  a  patient 
one. 

"Their  misslpn  is  not  alone  to  speak  to  those  who  understand. 
That  would  be  comparatively  easy.  But  it  is  to  make  the  Cliuroh  of 


30  CAMPAIGNING  FOR  CHRIST 

God  known  to  those  who  have  not  the  light  of  faith;  to  penetrate  the 
fogs  and  mists  of  the  human  mind  and  brush  aside  little  Dy  little  the 
obstacles  tha^  obstruct  the  true  vision  of  God  ;  all  this  requires  almost 
infinite  humility  and  patitence.  Mere  orations  will  never  do  this,  how- 
ever eloquent  they  may  be. 

"Truth  profoundly  realized  and  intimately  grasped  will  bring  to 
their  lips  the  simply,  clear,  straightforward  words  which,  backed  by 
the  power  of  God  and  warmed  by  His  spirit,  will  bring  forth  wonder- 
ful fruit  a^d  in  places  where  it  is  least  expected. 

"This  mission  is  more  than  human;  such  a  mision  would  fail 
absolutely,  if  not  in  an  hour,  at  least  in  the  end.  It  is  divine.  Animated 
with  the  spirit  of  faith  and  zeal  they  will  not  fail  because  God's  work 
canot  suffer  failure. 

"Let  us  go  back  to  the  infant  Child  in  the  manger  or  gaze  upon 
the  poor  rejected  Christ  upon  the  Cross,  abandoned  yet  overpowering 
the  world.  There  we  will  receive  our  inspiration.  Go  forth  on  this 
glorious  mission  with  the  true  spirit  of  Christ.  Let  success  only  stimu- 
late you.  Irritate  none,  except  as  truth  irritates  falsehood;  be  fear- 
less but  placid,  be  tireless  but  patient.  The  public  at  first  may  be 
surprised,  and  may  not  approve.  A  thousand  false  principles  are  be- 
ing cried  out  in  various  places.  Yet  there  are  those  w^ho  will  listen 
to  the  doctrines  of  the  Church  and  to  the  application  of  her  principles" 
to  the  needs  of  the  day. 

"A  last  word.  In  these  trying  times  we  must  not  forgret  our 
duty  towards  our  country.  We  must,  while  stimulating  the  love  of 
God  among  the  people  and  the  love  of  man  for  his  neighbor,  also 
stimulate  a  love  for  our  Fatherland.  So,  under  the  banner  of  the  Cross 
and  the  Flag  may  the  Guild  of  Catholic  Truth  proceed  on  its  humble, 
simple,  but  triumphant  way," 

The  blessing  of  our  Catholic  Truth  Guild  with  the  com- 
mission to  spread  the  faith  as  far  as  we  "have  the  power  to  go," 
was  the  placing  of  a  spiritual  edifice  upon  a  natural  foundaMon, 
namely,  the  Boston  Sch(^ol  of  Political  Economy.  Under  this 
organization  we  had  begun  civilian  work  in  defense  of  om  coun- 
try before  even  a  thought  of  entering  the  Catholic  Chureh  had 
come  to  our  mind.  It  is  true  that  we  had  recognized  the  Catho- 
lic Church  as  the  strongest  single  force  at  work  in  resisting  the 
encroachments  of  the  Socialist  movement  upon  American  prin- 
ciples and  institutions,  but  beyond  this  we  had  not  gone.  No 
word  could  express  the  effect  of  the  holy  responsibility  put  upon 
us.  It  was  a  reaching  up  into  the  very  fire  of  the  Holy  Spirit 
for  the  sacred  flame  that  should  burn  our  mission  into  the  heart 
of  an  indifferent  and  sinsick  world. 


PIONEER  OPEN  AIR  CAMPAIGN  31 

Pioneers  Hold  First  Meeting 

On  the  Fourth  of  July,  1917,  three  days  after  the  organiza- 
tion of  The  Catholic  Truth  Guild  and  the  blessing  of  its  mission, 
the  first  Catholic  laymen's  open  air  Campaign  was  held  on  his- 
toric Boston  Common.  This  was  a  glad  day— never  to  be  for- 
gotten nor  to  be  crowded  out  of  its  sacred  and  its  civil  signifi- 
cance—the making  of  Catholicity  thoroughly  at  home  by  carry- 
ing religious  truth  forward  upon  the  foundation  of  civil  liberty, 
that  guarantees  the  unmolested  right  of  conscience  to  all  Ameri- 
cans. 

More  than  seven  thousand  persons  had  already  assem- 
bled when  the  Guild's  Chaplain,  Rt.  Rev.  Mgr.  M.  J.  Splaine, 
D.  D.,  representing  His  Eminence  the  Cardinal,  Archbishop  of 
Boston,  mounted  the  "perambulating  rostrum"  to  dedicate  the 
work  of  this  Pioneer  Lay  Apostolate  to  the  honor  of  God  and 
the  good  of  Country, 

The  great  audience  stood  at  attention  with  a  solemn  dignity 
like  to  that  of  a  religious  service.  The  times  were  indeed  tense 
and  a  patriotic  fervor  was  stirring  the  depths  of  all  hearts,  for 
American  war  drums  had  been  beating,  summoning  recruits  for 
the  World  War  since  the  sixth  of  April— Good  Friday. 

Monsignor  Splaine  said,  in  part: 

"Here  in  America  the  Catholic  church  has  grown  and  waxed 
powerful.  In  every  crisis  she  has  given  freely  of  her  resources  and 
her  children,  that  this  government  might  live,  that  the  theory  that  all 
men  are  born  free  and  equal  might  ever  be  a  realization  and  not  a 
phantom,  and  that  democracy,  liberty,  freedom  and  human  rights 
might  be  the  heritage  of  the  American  people: 

The  President,  Martha  Moore  Avery  said  in  part; 

"It  is  just  twenty  years  ago,  that  I  delivered  on  Boston  Com- 
mon, a  mesage  as  unfitting  to  the  Catholic  platform  as  a  bad  cause  is 
far  away  from  the  best.  This  is  said,  as  a  public  penance — an 
acknowledgment. 

Passports  to  Socialism 

"Naturally  enough  I  found  my  way  where  courage  with  ignor- 
ance was  the  sure  passport.  The  Socialist  movement  insisted  that  it 
held  the  key  with  which  to  unlock  a  life  of  liberty,  equality  and  fra- 
ternity for  all  people;  that  with  the  co-operative  principles  active  and 


32  CAMPAIGNING  FOR  CHRIST 

the  competitive  principles  excluded,  a  reign  of  plenty,  so  long  desired, 
might  become  a  reality.  For  a  few  years  the  dream  seemed  capable 
of  realiaation.  But  the  love  of  truth  progreslsvely  gave  me  the  know- 
ledge that  should  the  dream  come  true  it  would  also  prove  to  be  a 
nightmare. 

"This  was  not  a  pleasant  experience,  for  the  ideal  that  had  been 
aroused  by  enthusiasm  to  the  highest  pitch  turned  to  dust  and  ashes 
in  the  mouth.  Yet  the  genuine  truth-seeker  is  dazed  only  for  a  time; 
one  becomes  aware  that  it  is  a  part  of  common  sense  to  go  forward 
with  what  one  has  left. 

"We  of  the  Catholic  Truth  Guild  appreciate  highly  the  privilege 
of  being  sent  forth  with  the  blessing  of  our  well-beloved  Cardinal,  so 
far  as  we  have  the  power  to  go,  that, we  may  carry  out  our  purpose 
of  making  the  Church  better  known  and  better  loved.  We  have  the 
utmost  confidence  that  once  the  great  majority  shall  pay  allegiance  to 
the  Holy  Father,  the  Vicar  of  Christ,  as  in  the  Middle  Ages  when  the 
masterpieces  in  architecture,  in  sculpture  and  in  the  paintings  of  the 
Madonna  made  that  time  glorious,  then  shall  our  own  land  blossom  as 
freely  as  the  rose  in  works  that  pay  honor  to  God.  This  being  so,  as 
President  of  the  Catholic  Truth  Guild,  I  most  sincerely  invite  the  co- 
operation of  all  this -vast  audience.  If  you  will  respond  we  m.ay  in  a 
few  short  years  create  a  public  opinion  which  is  worthy  to  be  called 
Catholic  Opinion.  Then,  on  some  coming  Fourth  of  July,  when  a  right 
©pinion  is  the  general  opinion,  the  laws  of  our  good  commonwealth 
and  of  our  great  country  shall  tell  a  tale  of  justice  and  of  bounty  that 
shall  astonish  the  whole  world." 

David  Goldstein,  the  Secretary  of  tl^e  Catholic  Truth  Guild, 
made  the  principle  address  saying,  in  part: 

"Today  marks  the  beginning  of  the  work  of  the  Catholic  Truth 
Guild.  Rallying  here  on  Boston  Common  under  the  cross  and  the 
flag,  we  set  forth  on  our  mission  of  making  the  Catholic  Church  bet- 
ter known  and  loved  throughout  our  good  old  Commonwealth.  We 
are  convinced  that  once  Holy  Mother  Church  is  known  by  men  of 
goodwill,  she  is  sure  to  be  loved. 

No  Holiday  Task 

"This  is  no  holiday  task.  It  is  a  task  both  high  and  deep,  quite 
befitting  this  our  national  birthday,  since  we  are  now  in  the  throes  of 
a  world-wide  conflict  that  Universal  Justice  alone  can  bring  to  an  end 
at  once  sate  and  secure.  That  the  Catholic  Truth  Guild  is  fully  aware 
of  the  task  it  has,  undertaken  may  be  seen  in  the  motto  from  our  Car- 
dinal's Holy  Name  Hymn,  that  is  set  forth  on  the  right  side  of  its  auto- 
van: 

"Fierce  is  the  Pight      - 

For  God  and  the  Right, 

Sweet  Name  o^  Jesus, 

In  Thee  la  our  Might." 


PIONEER  OPEN  AIR  CAMPAIGN  33 

"Truly  the  fight  is  fierce!  Fierce  because  of  the  false  notions 
that  have  been  handed  down  from  generation  to  greneration  about 
Qod!s  own  Church;  fierce  because  men  insist  upon  setting-  up  their  own 
interpretation  of  the  law  in  defiance  of  that  Divine  Authority  that 
knows  no  shadow  of  turning  because  of  the  passions  of  men;  fierce 
because  the  devil  is  ever  on  the  watch  to  turn  men  away  from  the 
salvation  of  their  souls  by  the  seductions  of  the  world  and  the  fiesh. 

"The  work  of  our  Guild  is  patriotic  as  well  as  religious,  for,  as 
the  Author  of  Nations,  God  has  a  claim  upon  our  service  and  our  love. 
One  cannot  give  all  that  belongs  to  Caesar  if  he  withholds  any  of  what 
belongs  to  God.  What  more  fitting  time  than  this,  the  anniversary  of 
Independence  Day,  could  the  Catholic  Truth  Guild  have  selected  to 
open  its  campaign?  This  day  shall  remind  us  all,  if  we  read  the 
pages  of  history  aright,  that  by  devotion  to  Catholic  Truth  that  our 
Declaration  of  Independence,  another  Magna  Charta — a  long  chearished 
ideal  was  worked  out  into  a  glorious  reality — for  at  least  men  stood 
equal  before  the  civil  law.  This  day  our  thoughts  may  center  upon 
the  birth  of  our  country.  We  may  well  rejoice  at  the  life  of  him  who 
was  'first  in  war,  first  in  peace  and  first  in  the  hearts  of  his  country- 
men.' We  do  well  to  honor  the  father  of  our  country.  Washington 
knew  the  great  part  Catholics  played  in  the  Revolution,  in  the  days 
when  a  courageous  people  shook  themselves  free  from  the  domination 
of  a  country  that  had'  set  up  a  religion  by  law.  It  was  the  immortal 
Washington  who  put  a  stop  to  the  vicious  English  holiday  that  was 
at  one  time  celebrated  in  Boston  every  fifth  of  November — Guy  Fawkes 
Da5= — when  a  mob  in  utter  ignorance  of  the  fact  that  the  Pope  is 
the  Vicar  of  Christ — hung  him  in  effigy  and  burned  him. 

Church  Dispels  the  Gloom 

"Every  principle  that  is  necessary  to  establish  right  relations 
between  man  and  man  has  been  laid  down  by  the  Catholic  Church.  It 
is  our  purpose  to  set  forth  these  principles  so  simply  that  little  by  little 
the  gloom  of  mental  darkness  that  now  shrouds  the  public  mind  may 
be  dispelled.  It  was  the  Church  that  rescued  woman  from  a  state  of 
degradation  to  a  position  of  dignity  in  the  family  and  in  society.  The 
Catholic  Church  has  stood,  still  stands,  and  shall  ever  stand  to  defend 
men  and  women  and  children  against  a  return  to  the  pagan  degen- 
eracy of  divorce — 'that  which  God  hath  joined  together  let  no  man 
put  asunder.* 

"It  is  the  Church  alone  who  sets  her  face  like  flint  against  race 
suicide — that  sin  for  which  Almighty  God  slew  Onan.  It  was  t?ie 
Church  that  put  an  end  to  the  general  practice  of  abandoning  infants; 
that  abolished  the  gladiatorial  combats;  that  abolished  slavery;  that 
insisted  through  the  guilds  -l^liat  the  laborer  was  worthy  of  his  hire; 
that  now  makes  plain  that  greed  despoils  economic  Justice  and  grinds 
the  face  of  the  poor.  It  was  the  Church  that  first  cared  for  the  poor, 
the  sick,  the  orphans,  the  aged,  and  sought  to  reclaim  the  outcast. 

"It  is  to  the  Church  that  the  world  owes  its  vision  of  d^aoc- 
racy — Christian  Democracy.     It  was  the  sign  of  the  cross  at  the  battle 


34  CAMPAIGNING  FOR  CHRIST 

of  Milvian  Bridgre  that  gave  religious  freedom  to  the  plebeian  and  the 
patrician.  Up  through  the  centuries  the  Church  gave  grace  and 
strength  to  cultivate  and  civilize  the  savage. 

"The  Catholic  Truth  Guild  is  solemnly  pledged  to  obedience  to 
the  authority  of  the  Church.  With  glory  in  the  cross  and  love  for  the 
flag  we  go  out  into  the  highways  and  byw^ays  with  the  purpose  of  mak- 
ing the   Catholic  Church   better  known  and   loved." 

Other  addresses  were  delivered  on  this  occasion  by  Mr. 
(now  Father)  Paul  Hanley  Fur  fey  and  George  Collier  McKinnon. 
Sergeant  Arthur  B.  Corbett  acted  as  Chairman.  He  announced 
the  motto  suggested  by  His  Eminence  the  Cardinal  and  adopted 
by  the  Guild:    For  Faith  and  Fatherland. 

The  First  Seasons^  Work 

The  ice  had  been  broken,  the  public  press  gave  satisfactory 
reports  of  the  event  on  Boston  Common  so  that  the  fact  was 
published  that  Catholics  were  out  in  the  open  to  make  converts. 

During  this  first  season,  of  three  months  campaigning, 
eighty  open  air  meetings  were  held  in  Boston  and  vicinity.  Many 
of  the  one  hundred  and  fifty  thousand  persons  addressed  had 
never  before  heard  Catholic  claims  set  forth ;  while  not  a  few  of 
the  15,000  cloth  bound  Catholic  books  and  of  the  50,000  sixteen 
page  pamphlets  dealing  with  sociological  matters  from  a  Catho- 
lic view-point  were  disposed  of  to  those  who  would  not  have 
thou^t  of  reading  a  Catholic  book  or  of  entering  a  Catholic 
Church. 

The  entire  season  was  one  of  boundless  delight  for  the  initia- 
tors of  this  method  of  spreading  the  knowledge  of  the  faith.  To 
be  privileged  to  defend  the  one  true  Church !  What  more  could 
opportunity  give?  Nothing  to  us.  Had  we  not  come  through 
The  Revolution  with  its  false  human  nature  and  its  materialistic 
scheme  for  human  happiness,  with  no  beginning  nor  end  that 
can  justify  itself  in  human  reason? 

There  is  indeed  a  very  large  Catholic  population  in  Greater 
Boston,  yet  there  is  little  or  no  public  opinion  reflecting  that 
fact.  The  public  psychology  in  civil,  in  commercial,  in  social 
and  religious  affairs  is  that  reflected  from  a  Protestantism  fast 


PIONEER  OPEN  AIR  CAMPAIGN  35 

succumbing  to  the  materialistic  theory  of  the  nature  of  man- 
supposedly  scientific— that  was  adopted  very  largely  from  over 
the  water. 

This  view  had  filtered  down  from  our  higher  institutions  of 
learning  and  it  had  welled  up  from  the  influence  of  individuals 
who  were  bent  upon  uniting  the  working  men  of  the  world  to 
:ake  and  hold  the  productive  wealth  in  private  hands.  So  that 
spoliation  of  right-reason  from  above  and  spoliation  of  property 
from  below  was  creating  an  environment  certainly  not  favor- 
able to  the  reception  of  a  Catholic  message.  Yet,  withal,  there 
was  a  harvest,  for  the  world-war  was  driving  the  human  mind 
back  to  its  base— the  fear  and  the  love  of  God. 

There  was  little  need  to  defend  things  Catholic  but  rather 
to  dissipate  a  thousand  and  one  caricatures  of  things  Catholic. 
That  was  our  task  before  our  audiences,  together  with  that  of 
showing  Catholicity  as  it  really  is.  We  recall  the  reply  of  the 
late  Archbishop  Ryan,  of  Philadelphia,  to  a  committee  of  the  G. 
A.  R.,  which  was  felicitating  His  Grace  upon  his  eloquent 
address : 

"We  were  delighted  with  your  address.  We  could  not  help  but 
think  that  if  there  were  more  men  like  you  there  would  not  be  so 
much  hatred  of  the  Catholic  Church." 

"Let  me  tell  you,"  said  Archbishop  Ryan,  "that  there  are  not 
so  many  people  opposed  to  the  Catholic  Church  as  you  think.  What 
they  oppose  is  not  the  Catholic  Church  but  a  distorted  thing  that  has 
no  existence  in  fact.  Those  who  know  the  Catholic  Church  in  her 
b^eauty,  her  truth  and  her  glory  love  her  with  all  their  hearts." 

No,  truly,  there  are  not  so  very  many  opposed  to  the 
Church  as  she  is,  but  there  are  those  who  in  deadly  hatred  of 
the  three  divine  persons  —  The  Creator  —  the  Saviour— the 
Sanctifier— lead  forth  the  hosts  of  hell  to  drag  her  down.  Yet, 
besides  these  emissaries  of  the  devil,  there  are  both  the  world 
and  the  flesh  making  their  appeal  to  us  to  believe  that  the  things 
of  this  life  are  all  important. 

In  our  country  there  is  no  considerable  Catholic  tradition 
(save  on  the  Pacific  coast)  to  which  we  may  make  an  appeal  in 
agreement  with  national  pride.    America  was  heroically,  grimly 


36  CAMPAIGNING  FOR  CHRIST 

great  in  her  love  for  liberty,  in  her  civil  beginnings,— quite  dif- 
ferent from  the  European  nations  whose  barbaric  tribes  were 
first  baptised  and  then  civilized.  Thus  setting  the  doctrines  of 
the  Church  before  a  Yankee  populace  is  like  setting  the  axe  to 
the  trees  in  a  virgin  forest,  it  is  indeed  the  work  of  pioneers.  Our 
experience  in  many  a  Yankee  town  was  unique.  There  is  an 
aloofness  —  a  self-centered  confidence  in  itself  —  that  does 
not  readily  give  way  to  the  influence  of  Catholic  speakers.  By 
slow  approaches  intellectually,  still  slower  in  sympathy,  and  yet- 
again  slower  in  person  proper,  these  good  folk  may  consent  to 
let  themselves  see  what  these  Catholic  intruders  have  to  say  for 
themselves.    Let  us  note  a  few  of  our  quaint  meetings. 

Med  ford 
On  the  very  spot  where  once  in  this  good  old  town  up  the 
Mystic  River  the  Pope  was  hung  in  effigy  the  auto  van  was 
drawn  up  and  surrounded  by  a  highly  interested  and  unusually 
cultivated  audience.  The  Guild's  speakers  dispelled  some  of  the 
confusion  which  was  present,  bred  by  doubt  as  to  the  possibility 
of  finding  a  rational  road  to  the  belief  in  God  and,  somewhat, 
possibly  by  the  despair  in  their  minds  as  to  the  possibility  of 
finding  the  truth.  There,  where  Christ's  Vicar  was  dishonored, 
in  silent  thought  it  was  realized  that  though  the  mills  of  God 
grind  slowly  at  length  the  grist  is  run  through,  and  God  is  not 
mocked. 

Marblehead 

Quaintest  of  all  old  New  England  towns  is  dear  old  Marble- 
head  with  its  roar  of  the  sea  and  its  safest  of  harbors.  Our 
meeting  there  gave  plenty  of  material  for  reflection  to  both  sides 
of  the  dividing  line. 

Marblehead's  resistence  to  things  Catholic  was  chilling. 
When  the  Autovan  drove  through  the  narrow  crooked  streets  of 
this  oldest  of  our  coast  towns  with  its  cross  and  its  flag  and  its 


PIONEER  OPEN  AIR  CAMPAIGN  37 

religious  mottoes,  the  descendants  of  those  old  Revolutionists 
who  gave  their  warm  blood  to  build  up  a  free  nation,  gazed  on 
the  Van  with  a  chill  indifference. 

Here  in  Marblehead  still  is  celebrated  that  gruesome  Eng- 
lish holiday—  Guy  Fawkes'  Day— with  a  bonfire,  ''a  popes'  fire," 
every  5th  of  November.  Not  yet  has  Washington's  entreaty, 
that  should  have  been  accepted  as  a  command  to  stop  insulting 
Catholics,  been  complied  with.  Certainly  there  was  a  strange 
mixture  of  sensation  as  a  convert  from  their  own  Yankeedom,  a 
convert  from  Judaism,  and  one  of  Irish  stock,  set  forth  wit 
boldness  and  serene  composure  the  reasons  why  all  men  should 
unite  ii^^the  worship  of  God  under  the  emblem  of  the  Cross  with- 
in the  one  true  Church. 

Nobody  came  to  tell  us  what  was  in  his  mind,  but  we  knew 
that  hardly  anybody  goes  to  Church  in  Marblehead,  save  only 
the  Catholics  at  the  upper  end  of  the  old  town. 

Salem 
How  many  stored  up  memories  spring  into  recollection  at 
the  mention  of  Salem.  The  city  of  peace  did  much  in  making 
us  a  nation.  Her  daring  may  be  seen  in  the  cutting  out  of  the 
cross  of  St.  George  from  the  British  banner  by  the  New  England 
Endicott,  because  it  was  a  Pope's  cross  and  in  fierce  resentment 
of  the  English  order  that  all  the  Christian  sects  should  conform 
to  the  worship  of  the  English  Church— by  law  established. 
Salem  had  a  way  and  a  will  of  her  own,  and  that  sets  down  to 
her  experience  the  terrible  witchcraft  enactments  of  1692.  She 
has  in  fact  given  undying  fame  to  an  old  Catholic  Irish  woman 
who  was  a  first  victim,  because,  forsooth,  she  knew  the  Lord's 
prayer  only  in  classic  Irish  and  ''hoped"  to  remember  it  in  Latin 
from  ''familiar  use  of  the  Mass  Book,"  but  she  could  not  give  it 
in  English— Certainly  freedom  of  worship  is  a  boon  of  great 
price!  Salem  is  not  so  insular  in  its  spirit  now  as  it  has  been. 
No  doubt  Hawthorne's  influence  did  much  in  bringing  about  a 


38  CAMPAIGNING  FOR  CHRIST 

reaction  from  that  social  exclusiveness  that  is  typified  in  its 
high  board  fences  enclosing  the  three  feet  of  ground  that  do 
duty  for  a  front  yard.  Salem  has  a  proud  history.  Its  merchant 
marine  was  known  in  every  port  of  the  world  while  Boston  was 
still  a  fishing  village. 

On  Salem  Common  more  than  1,500  persons,  Catholics  and 
non-Catholics,  standing  together  in  the  open,  listened  to  things 
Catholic  with  perfect  attention.  Yet  one  may  not  reasonably 
expect  much  more  than  a  silent  hearing  at  first,  for  the  conflict- 
ing emotions  of  those  who  are  outside  the  Church  do  not  move 
from  thought  to  speech  readily  and  the  Catholics  in  these  Yan- 
kee towns  are  also  amazed  at  the  spectacular  appearance  of  the 
C.  T.  G. 

Provincetown 
Campaigning  for  Christ  gave  us  a  great  satisfaction  in 
Provincetown— the  point  at  which  the  Mayflower  first  landed. 
The  priest  there  in  charge  of  the  parish,  mostly  made  up  of  the 
Portugese  and  their  American  children,  is  wide  awake  to  the 
opportunities  of  holding  the  faithful  and  of  spreading  the  faith. 
Our  auto-van  was  surrounded  by  a  group  of  Portugese  daugh- 
ters of  America,  beautiful  and  modest,  serenely  at  home  and 
looking  out  upon  the  world  with  eyes  of  faith  wide  open,  while 
close  by  were  the  picturesque  men  folk  of  the  parish.  Surround- 
ing this  inner  circle  was  a  whole  host  of  motley  folk  from  round 
about  whiling  away  a  sunny  Sunday  afternoon  in  the  truly  re- 
freshing salt  air.  Among  them  were  artists,  more  or  less  re- 
nowned, and  from  all  parts  of  the  country,  who  were  spending 
the  summer  in  Provincetown  to  catch  the  marvelous  tone  and 
color  of  the  coast.  The  town  Crier— still  there  as  of  old— had 
drummed  up  this  very  mixed  and  unusual  assembly  at  the  head 
of  the  long  wharf:  '^Hear  Ye:  hear  ye;"  was  his  song  as  bell 
in  hand  he  tramped  the  main  street  to  call  the  attention  of  the 
people,  mostly  strangers  to  the  old  Provincetown  tradition,  to 


Ninety  years  young  George  Washington  Ready  (Last  of  New 
England  Town-Criers)  ringing  in  the  Catholic  Lay  Apostles  visit  to 
Provincetown. 


40  CAMPAIGNING  FOR  CHRIST 

the  advent  of  the  campaigners  of  Christ.  ''  Hear  Ye ;  hear  ye ; !  ! 
Mrs.  Martha  Moore  Avery  and  Mr.  Goldstein  will  tell  ye  about 
the  Mother  Church.  Hear  ye  I  hear  ye!  Down  at  the  big 
wharf  at  three  o'clock.  Good  citizens,  hear  the  lecturers  from 
the  rolling  tabernacle  this  afternoon.    I  pray  ye ! " 

The  best  thing  to  do  here  seemed  to  be  to  set  forth  the 
Unity  of  the  Church  as  against  all  new-fangled  doctrines. 
Catholics  new  in  the  faith  or  to  the  Manor  born  of  long  lines  of 
ancestors,  new  in  America  or  of  its  oldest  stock,  made  up  of  dif- 
ferent races,  color  and  culture,  all  are  as  one  in  their  devotion 
to  Christ  and  love  of  His  Vicar  the  Pope,  all  stand  as  one  in 
defense  of  old  Glory. 

Plymouth 

So'  different  was  our  audience  at  Pljmioutli— the  home  of 
the  Pilgrims.    All  save  the  Catholics  were  of  old  Yankee  stock. 

As  background  there  was  the  Congregational  Church  and  the 
graveyard  on  the  hill.  Farther  away  towering  in  its  majesty  was 
the  national  monument,  commemorating  1620  and  events  that 
plainly  bespoke  in  the  compact  of  the  cabin  of  the  Mayflower 
the  faith  that  later  blossomed  into  Civil  liberty.  Amongst  the 
names  listed  on  the  four  sides  of  the  base  of  this  colossal  figure 
—Faith— are  four  of  the  ancestors  of  the  President  of  the  Guild 
—three  grown  persons  and  one  baby  boy,  by  the  name  of  Moore. 

This  too  was  an  old  assembly.  Those  of  the  true  faith  and 
those  of  a  quite  thoroughly  discarded  Protestantism  stood  to- 
gether without  sympathy  listening  to  our  unique  combination  of 
speakers,— one  of  oldest  American  traditions,  (if  we  except 
the  Indians  who  were  so  outraged  in  their  personal  and  their 
tribal  rights),  a  belated  Hebrew  follower  of  our  Blessed  Lord, 
and  Sergeant  Corbett  whose  father  had  brought  his  faith  with 
him  from  Ireland. 

While  the  crowd  stood  there,  it  was  ours,  but  there  was  an 
aftermath  of  resentment.    American  love  and  pride  had  brought 


PIONEER  OPEN  AIR  CAMPAIGN  41 

together  in  the  upper  social  circles  of  Plymouth,  Catholics  and 
non-Catholics.  There  were  in  this  group  Unitarian  ladies  who 
would  have  none  of  Christianity  that  might  not  be  accounted 
for  by  the  standards  of  a  naturalistic  religion,  who  could  not 
account  for  the  fact  thjat  one  so  gifted  intellectually  as  the 
Guild's  president  could  take  up  with  street  preaching  save  only 
on  her  presumptive  love  for  notoriety,— so  different  in  truth 
from  the  modesty  of  Mrs.  Moore  Avery  in  her  early  woman- 
hood. 

Concord 

One  of  our  most  interesting  out-of-door  meetings  in  Yan- 
keedom  was  held  in  Concord.  As  the  Mecca  of  the  Emersonian 
cult  it  seems  to  be  slowly  fading  away.  Interest  in  the  trans- 
cendental philosophy  of  the  Concord  school  has  apparently 
descended  into  a  slough  of  forgetfulness,  just  as  its  little  one- 
story  temple  haa  slipped  down  the  pine  back  to  repose  in  a 
mossy  hollow  below.  Now  Catholicity  is  in  evidence,— most 
conspicuous  perhaps  in  the  great  square  which  has  been  made 
famous  in  American  history,  where  in  Wright's  tavern  Pit- 
cairn  drank  his  hot  toddy  to  the  death  and  damnation  of  the 
Continentals ;  where  also  is  the  meeting  house  in  which  sat  the 
first  Provincial  Congress.  The  old  Revolutionary  Church,  with 
its  burying  ground  on  the  hill  behind,  is  now  a  Catholic  Church 
making  sacred  the  place  with  the  presence  of  the  Living  God. 
Across  the  square  is  the  priest's  rectory  and  other  buildings  be- 
longing to  Catholic  societies.  Those  who  have  eyes  to  see  may 
reflect  that  where  mankind  is  civilly  free  under  Caesar  there  it 
is  that  God  may  be  freely  given  what  belongs  to  God. 

The  audience  reflected  the  psychology  of  the  place.  The 
Catholics  were  not  yet  ready  to  take  the  lead  and  the  old  stock 
not  yet  ready  to  be  persuaded  that  the  Catholic  Church  is 
Christ's  Church.  An  inner  group  of  Catholics  surrounded  the 
car  as  the  eloquent  Father  Mahon  ascended  the  platform  to 
welcome  to  this  historic  town  the  pioneer  apostles  to  the  man 


42  CAMPAIGNING  FOR  CHRIST 

in  the  street,  while  several  hundred  persons  stood  from  afar; 
some  sat  on  the  curb  of  the  walk  and  others  on  the  fence,  and 
all  around  automobiles  were  drawn  up  within  hearing  distance 
of  the  speakers.  These  so  differently  minded  folk  stayed  to  the 
last— but  nobody  wanted  to  ask  a  question.  Old  friends,  more- 
over, avoided  meeting  the  speakers  since  there  was  noticing  to 
be  said.  That  there  is  such  a  thing  as  unity  in  church  dogma 
or  unity  in  the  faith  by  the  faithful  it  is  utterly  impossible  for 
these  outsiders— with  their  belief  in  the  right  of  private  judg- 
ment ingrained— to  understand.  On  the  other  hand,  it  seems  to 
be  quite  outside  the  understanding  of  Catholics,  speaking  gen- 
erally, to  conceive  that  what  is  so  plain  to  them  is  utterly  blank 
to  the  non-Catholic  mind. 

Brimstone  Corner 

One  of  our  unannounced  meetings  may  be  noted  in  our  at- 
tempt to  give  the  mental  atmosphere  of  those  who  just  happen 
to  listen  to  our  setting  forth  of  Catholic  doctrine.  As  a  rule,  in 
towns  and  villages,  our  meetings  are  held  under  the  auspices  of 
the  parish  priest  who  announces  our  coming  at  the  Masses,  and 
in  the  public  press.  So,  of  course,  we  are  assured  of  audiences 
of  our  own  people  to  begin  with.  But  in  the  cities  there  are 
exceptions.  For  instance,  during  our  first  year's  campaigning 
we  drove  up  to  ''Brimstone  Corner"  (Boston)  and  took  our 
stand  just  out  of  the  stream  of  passersby. 

We  put  up  the  top  and  lighted  up  the  crucifix;  formed  the 
table  for  literature  by  putting  one  seat  upon  the  other;  thus, 
also,  leaving  a  platform  free  for  the  use  of  the  speakers.  Al- 
ready a  few  persons  who  had  noticed  us  were  half  inclined  to 
stop  and  find  out  what  we  were  doing.  Our  chairman  mounted 
the  rostrum— a  handsome  figure— and  the  speakers,  two  or 
three,  stood  at  attention  as  an  audience.  The  chairman  spoke 
earnestly  and  directly  to  us,  in  a  voice  not  to  be  heard  at  a  dis- 
tance.   Of  course,  we  were  wondering  if  the  charm  would  work. 


PIONEER  OPEN  AIR  CAMPAIGN  43 

It  did;  as  invariably  it  does.  Before  long  we  had  enough  hear- 
ers to  begin  and  after  a  little  there  were  hundreds,  not  a  little 
dazed  to  see  Catholics  thoroughly  at  home  in  the  streets  making 
the  plainest  claims  upon  their  attention. 

It  seems  quite  easy  to  read  their  thoughts  as  curiosity 
mingles  with  an  assumed  superiority  that  slowly  fades  away  giv- 
ing place  in  some  to  hostility,  and  in  others  to  surprise,  and  yet 
in  other  faces  to  the  light  of  a  new  interest  that  may  turn  into 
sympathy.  Of  course,  it  takes  a  little  time  to  settle  the  atten- 
tion of  a  street  audience,  but  once  the  speaker  succeeds  in  creat- 
ing a  center  of  interest,  this  of  itself  seems,  almost  visibly,  to 
com.municate  itself  to  the  new  comers,  and  so  there  is  created 
that  mass  psychology  which,  whatever  its  explanation,  makes 
for  the  conversion  of  the  crowd  to  the  ideas  set  forth  by  the 
speaker.  When  this  time  comes,— when,  so  to  speak,  one's  audi 
ence  is  in  one's  hand,— then  it  is  that  there  is  mental  light 
enough  in  the  crowd  for  the  individuals  to  see  that  indeed  a 
democratic  form  of  civil  society  is  quite  conformable  with  the 
dogmatic  constitution  of  the  Catholic  Church,  and  that  it  is 
clear  that  Rome  is  well  pleased  with  the  lot  of  her  children  in 
America. 

So  it  is  that  Rome  may  have  no  desire  whatsoever  to  enter 
the  civil  sphere.  Here  the  Church  is  free  to  work  her  spiritual 
will  because  the  right  of  conscience  is  protected  by  the  civil 
law.  It  may  be  seen  that  Catholics  discovered  this  continent 
and  did  not  a  little  in  setting  up  our  national  principles  that  are 
the  very  essence  of  right-reason  as  related  to  the  domain  of 
Caesar,  in  which  the  spiritual  rights  of  the  individual  are  de- 
clared to  be  inalienable,  and  the  conclusion  follows  simply  that 
this  is  not  a  Protestant  country.  Here^  is  no  Church-by-law- 
established,  compelling  worship  of  any  form  whatsoever  against 
one's  conscience,  but,  rather,  the  full  liberty  to  find  and  to  prac- 
tice the  Christian  Faith  established  by  our  Blessed  Lord  and 
kept  intact  by  the  indwelling  within  the  Catholic  Church  of  the 


44  CAMPAIGNING  FOR  CHRIST 

Holy  Ghost.  Again  the  conclusion  is  irresistable,  Catholics  are 
quite  as  much  at  home  as  any  other  element  of  our  heterogeneous 
society.  This  was  the  spoken  conviction  of  a  young  man,  a 
Mason  of  old  Puritan  stock,  after  hearing  the  address  by  the 
President  of  the  Guild. 

There  is  a  peculiar  charm  about  gathering  a  crowd  in  the 
street.  Nobody  is  expected  to  make  himself  one  of  a  compact 
body  of  listeners,  nobody  is  known  to  anybody.  Catholic  friends 
wax  ardent  and  Catholic  foes  wax  irritant,  as  they  become  aware 
that  they  are  being  put  to  the  touchstone  of  truth. 

The  one  gives  support  to  our  efforts,  the  other  gives  resist- 
ance—which is,  perhaps,  the  better  of  the  two— and  between  thie 
two  extremes  of  friends  and  foes  we  assume  the  larger  element  to 
be  somewhat  curious  as  to  what  after  all  it  is  that  enables  the 
Catholic  Church  to  set  her  temples  upon  the  hills  of  America. 

Our  first  season's  work  of  open-air  campaigning  was  a  great 
success ;  it  created  a  stir  in  the  cities  and  towns  of  the  Old  Bay 
State.  The  fears  expressed  that  "they  would  surely  be  mobbed," 
that  we  would  be  "interrupted  and  jeered  at"  did  not  material- 
ize. The  very  boldness  of  the  venture  won  the  courteous  atten- 
tion of  those  who  for  one  or  another  reason  differ  from  the 
Catholic  Church.  Our  enemies  dubbed  the  auto-van  as  "Rome's 
Chariot"  but  the  children  on  the  street  were  heard  to  cry  out: 
''Look  1  look  I  here  comes  the  Cardinal's  car." 


CROSS  COUNTRY  TOUR 

CHAPTER  III 

No,  a  local  success  was  no  demonstration  that  our  country- 
men were  ready  to  listen  to  what  laymen  have  to  say  in  cam- 
paigning for  Christ.  We  were  sighing  for  more  worlds  to  con- 
quer. No  doubt,  the  time  was  opportune— because  America  was 
in  the  World-War  with  the  determination  to  defend  national 
rights— to  test  out  our  work  upon  a  wide  scale.  Besides,  the 
Supreme  Voice  of  the  Church  had  just  set  forth  those  four  basic 
principles  that  must  govern  the  return  of  international  peace. 
It  was  clear  that  new  interest  in  the  Vatican  was  aroused  by  this 
show  of  power  in  probing  to  the  heart  of  the  world's  problems. 
Admiration  was  expressed  at  the  perfect  impartiality  with 
which  the  enemy  nations  were  induced  to  exchange  their 
prisoners  of  war ;  neither  was  sjmipathy  wanting  because  of  the  = 
monies  applied  to  binding  up  the  wounds  of  the  soldiers  upon 
either  side  of  the  firing  line.  Altogether  it  was  a  sublime  si^t, 
Christlike. 

From  these  cogitations  the  Cross-country  tour  took  shape. 

The  winter  was  coming  on  in  New  England,  while  in  Cali- 
fornia the  sun  was  shining.  So  the  idea  was  to  go  by  rail  to  the 
Pacific  Coast  and  to  come  from  there,  holding  meetings  all  the 
way  home  to  Boston.  A  letter  to  Most  Rev.  Edward  J.  Hanna, 
D.  D.,  of  San  Francisco  soon  brought  a  happy  response  from  the 
Archbishop.  A  generous  welcome  to  the  work  of  the  Guild 
within  his  jurisdiction  was  given.  His  Grace  was  '*  quite  sure 
that  the  truths  of  the  Church  put  in  a  popular  way  to  those  out- 
side the  fold  would  make  for  conversions."  We  received,  also, 
most  encouraging  responses  from  Bishops  all  along  the  way  we 
wanted  to  travel,  so  we  shipped  our  auto-van  to  San  Francisco 
and  journeyed  along  after  it. 

We  were  eight  months  away  from  the  Hub,  four  in  Cali- 
fornia, and  four  enroute  from  the  Golden  Gate  City  of  the  far 
West  back  to  the  Capital  of  the  old  Bay  State  in  the  East.  Meet- 
ings were  held  in  California,   Arizona,  New  Mexico,  Colorado, 


46  CAMPAIGNING  FOR  CHRIST 

Kansas,  Nebraska,  Iowa,  Missouri,  Illinois,  Indiana,  Ohio,  New 
York  and  Massachusetts.  In  our  zig-zagging  we  covered  more 
than  13,000  miles  on  this  trans-continental  tour. 

The  opening  meeting  of  this  cross-country  Campaign  for 
Christ  was  held  in  the  magnificent  Civic  Center  of  San  Fran- 
cisco. Some  six  thousand  persons  assembled  around  the  auto- 
van  on  an  ideal  sunny  Sunday  afternoon  to  listen  to  Catholic 
laymen  who  came^  all  the  way  from  the  Atlantic  Coast  to  tell 
che  reasons  for  the  faith  that  is  in  them,  to  urge  the  claims  of 
Christ  upon  them  and  to  show  that  the  Catholic  Church  is  the 
one  and  only  institution  founded  by  Christ  for  the  Salvation  of 
mankind. 

Following  the  address  of  welcome  by  Rev.  M.  D.  Connolly, 
who  represented  His  Grace  Archbishop  Hanna,  Mr.  Goldstein 
addressed  the  assembled  thousands  in  part  as  follows: 

"From  the  Atlantic  seaboard  we  have  come  to  the  Pacific,  here 
to  open  up  our  ocean-to-ocean  campaign  in  the  interest  of  Mother 
Church.  Next,  after  our  sucessful  work  at  home  in  dear  old  Boston 
the  Catholic  Truth  Guildmost  desired  to  come  to  this  great  enterpris- 
ing metropolis  of  the  Golden  West.  It  is  almost  too  good  to  be  true 
that  we  are  here.  That  your  city  bears  the  name  of  St.  Francis  shall 
stimulate  us  to  imitate  his  zeal,  for  this  woeful  age  has  vast  need  of 
followers  in  the  footsteps  of  the  world's  great  Christian  worker,  who 
discarding  the  vanities  and  ambitions  of  the  world,  embodied  in  his  life 
and  in  his  societies  those  principles  and  activities  that  shall  solve  the 
grave  problems  that  vex  the  human  race  with  shame  and  horror. 

"From  here  in  the  West  and  from  our  home  in  the  East  we  were 
given  God-speed.  The  readiness  with  which  your  great  Archbishop 
assented  to  our  request  that  we  might  be  permitted  to  work  within  his 
ecclesiastical  jurisdiction  opened  up  for  our  Catholic  Truth  Guild  this 
opportunity  for  which  we  are  humbly  grateful. 

"Because  the  courtesy  from  His  Grace  was  extended  to  us  we 
have  a  message  for  you  from  Boston.  It  greatly  pleased  our  Cardinal - 
Archbishop  when  he  learned  of  the  generous  spirit  in  which  Arch- 
bishop Hanna  consented  to  welcome  us  here.  'Tell  the  people  of  Cali- 
fornia,' said  Cardinal  O'Connell,  'that  I  know  Archbishop  Hanna,  that 
I  have  known  him  for  a  number  of  years  as  a  man  of  great  foresight 
and  a  singularly  zealous  worker  in  the  Vineyard  of  Our  Lord;  tell  them 
that  Cardinal  O'Connell  says  that  the  Catholics  of  California,  aye,  th« 
whole  citizenry  of  the  State,  are  fortunate  in  having  such  a  splendid 
leader  as  the  Most  Reverend  Edward  J.  Hanna  at  the  head  of  the 
archbishopric  of  San  Francisco.' 

"California  may  indeed  be  proud  to  have  as  valiant  a  citizen  In 
command  of  Christ's  citadel  in  this  westland.     He  Is  the  champion  of 


CROSS  COUNTRY  TOUR  47 

cue  integrity,  the  virtue,  and  the  purity  of  the  individual,  the  domestio, 
the  civic  and  the  social  life  of  the  people.  His  work  inspires  men  to 
be  obedient  to  the  Cross  of  Christ  and  loyal  to  the  Star  Spangled  Ban- 
ner. Long  life  and  success  to  the  reign  of  Archbishop  Hanna  is  the 
prayer  of  Cardinal  O'Connell  and  his  faithful  children. 

"It  shall  be  a  g'reat  satisfaction  and  a  privilege  to  travel  through 
this  glorious  commonwealth.  -California  is  indeed,  as  Mr.  McGroarty 
has  so  eloquently  said:  'Like  a  scroll  unfurled,  where  the  hand  of  God 
has  hung  it,  Down  the  middle  of  the  world.' 

"In  studying  your  early  traditions  one  cannot  help  being  im- 
pressed with  the  great  and  holy  work  of  the  Padres  among  California's 
aborigines.  The  contrast  of  their  work  to  that  of  the  anti-Catholics 
when  Yankeedom  was  brought  into  being  is  somewhat  painful.  Mark 
T^wain  says  that  the  first  thing  the  Pilgrims  did  v/hen  they  landed  on 
the  Atlantic  coast  was  to  fall  on  their  knees,  and  then  they  fell  on 
the  aborigines.  For  them  only  a  dead  Indian  was  considered  a  good 
Indian. 

"Not  so  in  the  days  of  the  brownrobed  Priars  of  California. 
They  so  loved  our  dear  Lord  that  no  work  was  too  hard  to  bring  to 
Him  a  harvest  of  souls  that  never  before  had  known  their  Crucified 
Redeemer.  They  found  the  Indians  a  lazy,  degraded,  demoralized  and 
a  warring  people,  so  incompetent  that  they  did  not  even  know  enough 
to  clothe  themselves;  yet  with  patience,  born  of  saintly  and  heroic  vir- 
tues the  Padres  succeeded  in  elevating  the  Indians  to  Christian  stand- 
ards of  conduct  ana  morality.  Under  the  skilfull  direction  of  the  Friars 
the  Indians  became  agriculturalists,  carpenters,  painters,  craftsmen, 
musicians.  What  a  glorious  accomplishment  to  unfurl  on  the  scroll 
hung  down  the  middle  of  the  world.' 

"Ah!  but  what  a  disaster  fell  upon  the  poor  Indians  when  the 
Mexicans  robbed  them  of  the  protection  of  the  Catholic  Church  by  the 
secularization  of  the  Missions.  Is  it  not  true  that  if  one  dearly  loves 
the  early  traditions  of  California  one  must  love  the  Catholic  Church? 

"The  misfortune  encountered,  by  the  Indians  of  California  is  in 
miniature  the  moral  disaster  that  befalls  any  part  of  the  human  race, 
once  the  world,  the  flesh,  and  the  devil  stay  for  a  time  the  conquest  of 
human  hearts  by  Christ.  Read  of  the  pre-Reformation  days.  Let  the 
historian  Cobbett  tell  of  that  time  when  learning  was  in  flower.  Let 
that  master  of  details.  Theorold  Rogers,  tell  of  the  'golden  age'  of  the 
world,  when  England  was  'Merrie  England.'  Pauperism  was  unknown; 
the  welfare  of  the  people  was  safeguarded  by  the  saintly  men  and  wo- 
men in  the  more  than  four  hundred  monasteries  and  the  thirty  thou- 
sand or  more  guilds. 

"Then  came  the  crafty  ambition  of  a  king,  who  would  make 
the  Catholic  Church  violate  the  Sacrament  of  Marriage  to  satisfy  hla 
lustful  pride.  But  it  was  'non  possumus.'  Then  came  the  confisca- 
tion of  the  churches,  the  monasteries,  the  universities,  the  lands,  the 
suppresion  of  the  guilds  and  religious  orders,  the  martyrdom  of  Car- 
dinal Fisher,  Father  Forest.  Sir  Thomas  More  and  thousands  of  th« 
faithful  children  of  the  Catholic  Church;  and  in  the  wake  of  all  this 
came  poverty  and  demoralization  among  the  people.  The  condition  of 
labor  fell  to  its  lowest  ebb,  and  38,000  persons  were  put  to  death  for 
pauperism  alone.     The  lifeblood  of  children  as  low  as  five  or  six  years 


48 


CAMPAIGNING  FOR  CHRIST 


of  age  was  squeezed  into  profits  for  British  millionaires,  'Merric  Eng- 
land* became  'Darkest  England'  as  General  Booth  well  termed  it  It 
is  dark  where  the  Church  is  not,  it  is  glorious  where  human  hearts 
respond  to  God's  will." 

The  die  was  cast,  as  success  at  the  center  extended  its  in- 
fluence to  the  circumference.  With  Headquarters  at  San  Fr^i- 
cisco,  meetings  were  held  in  and  out  of  that  city  to  places  as  far 
north  as  Chico,  some  seventy  miles  above  Sacramento.  Upon 
returning,  the  auto-van  drove  south  as  far  as  San  Diego  on  the 
Mexican  line.  Everywhere  we  were  well  received  and  friends 
were  made  for  the  cause  of  our  apostolate  to  the  man  in  the 
street. 

•  Our  Cadillac  Eight 

Western  generosity  is  proverbial,  and  thus  it  followed  that 
the  appreciation  of  the  work  of  the  C.  T.  G.  was  given  practical 


?^ 


.  yJM»««v/WvMv{Ww>.v^  «■:•. . 


■  j%y  ><   »^>''  ««»■•»  » ■>> 


The  New   Autovan.   David  Goldstein  and  Arthur  B.  Corbett  at 
St.    Boniface  Church,   San   Francisco,   Easter  Sunday  Morning — 1918. 


CROSS  COUNTRY  TOUR  4^ 

form  by  Catholic  Californians  who  are  far-famed  for  their  many 
good  deeds. 

It  was  at  the  suggestion  of  Archbishop  Haima  that  Mr.  E. 
J.  Tobin,  David  Supple,  State  Secretary  of  the  K.  of  C,  James 
B.  Duffy,  A.  E.  Cosgrove,  Dion  Holm,  Jack  Whalen  and  some 
other  prominent  Knights  of  Columbus  organized  the  movement 
to  raise  $3,000.00  for  the  new  Cadillac  chassis  upon  which  to 
mount  our  beautiful  rostrum  body,  with  which  to  campaign  back 
to  Boston. 

On  Easter  Sunday  morning— 1918— Rev.  Father  Ildephonse 
O.  F.  M.  in  the  name  of  Archbishop  Hanna  blessed  the  splendid 
new  machine  topped  by  our  ''perambulating  pulpit." 

---  A  large  crowd  filled  Golden  Gate  avenue  to  witness  the 
solemn  blessing  of  the  auto-van,  while  the  "movie  picture  peo- 
ple" photographed  the  occasion.  -* 

Sergeant  Arthur  B.  Corbett  in  a  few  brief  and  well  choswi 
words  presented  F^her  Ildephonse,  who  said: 

"By  a  very  happy  concidence,  Easter  Sunday  morning  has  been 
chosen  for  the  blessing  of  this  remarkable  car.  As  this  day  com- 
memorates the  Resurrection  of  our  Saviour  from  the  g-rave,  as  it  fore- 
shadows, by  Christ's  promise,  our  own  future  resurrection  from  death, 
so  with  this  Easter  Sunday,  I  fondly  believe,  begins  a  resurrection,  of 
many  from  a  grave  of  doubt,  indifference  and  positive  error  in  religious 
matters. 

"A  hideous  grave  It  is.  Indeed,  in  which  about  sixty  per  cent,  of 
our  population  has  been  engulfed,  partly  by  designing  men,  but  mostly 
by  men  who  know  no  better.  Now,  here,  resurrection  is  effected  by 
informatioji.  Indeed,  information  radiates,  at  times  sparkles,  from  the 
Catholic  pulpit.  Catholic  instructions.  Catholic  literature  and  from  the 
beautiful  lives  of  model  Catholics. 

"However,  on  account  of  the  circumstances  of  this  country^ 
those  rays  cannot  and  do  not  penetrate  down  into  the  depths  of  that 
dense  darkness  that  envelops  sixty  million  of  our  fellowmen.  We 
must  reach  out  to  that  method  to  which  we  have  been  beaten  by  the 
devil.  As  usual,  the  children  of  this  world  are  wiser  in  their  genera- 
tion than  the  children  of  light.  They  reach  the  people  in  the  parks, 
the  public  squares,  the  street  corners,  and  belch  forth  their  blasphemy 
against  God,  the  Christ,  and  the  Church  of  Christ.  In  order  to  punc- 
ture those  deceptive,  blasphemous  soap  bubbles,  I  should  like  to  con- 
front every  soapboxer  throughout  the  land  with  a  sacred  car  of  thl» 
kind,  bringing  a  man  like  the  spirituar  hero  whom  we  honor  today, 
Mr.  David  Goldstein. 


50  CAMPAIGNING  FOR  CHRIST 

"He  is  eminently  qualifled  to  discuss  the  burningr  questions  of 
the  day.  Born,  educated  and  intensely  active  outside  the  fold,  he 
learned  there  the  temper  and  tenets  of  that  class  of  people.  Called 
like  St.  Paul  into  the  fold,  he  is  now  inspired  by  the  love,  the  grati- 
tude, the  enthusiasm  of  a  sincere  convert  to  make  known  to  the  multi- 
tude the  solidity  and  the  beauty  of  Catholic  doctrine.  The  American 
people,  always  anxious  to  grant  fair  play  and  to  hear  both  sides  of  a 
mooted  question,,  are  more  than  willinfi:  to  welcome  his  words. 

"As  the  Church  blesses  everyone  and  everything-  that  lends  itself 
to  the  glorious  service  of  spreading  the  truth,  so  in  the  name  of  the 
Church  I  gladly  bless  this  automobile  pulpit  that  it  may  bring  the 
truth  to  the  four  corners  of  this  country.  'Go  into  the  whole  world 
teach  all  nations,  teach  every  creature,'  said  Christ  to  His  Apostles. 
If  He  stood  here  now,  He  would  say  to  this  willing  servant:  'Take  this 
car  into  every  city  of  this  State,  into  every  city  of  every  State  of  the 
Union,  and  make  known  the  truths  that  first  came  from  My  lips.' 

"What  an  honor  for  us  to  have  this  holy  mission  begin  from 
St.  Boniface  church!  I  fondly  hope  that  its  fruits  will  bring  blessings 
upon  our  people.  I  feel  all  the  more  moved  by  the  thought  that  this 
movement  over  the  Cartiino  Real  of  the  Padres  from  San  Francisco  to 
San  Diego  is  started  from  a  Franciscan  Church  and  under  the  guidance 
of  one  who  is  himself  a  tertiary,  a  member  of  the  Third  Order  of  St. 
Francis.  His  reward  you  read  in  the  sacred  pages  of  scripture:  'They 
that  are  learned  shall  shine  as  the  brightness  of  the  firmament  ana 
they  that  instruct  many  to  justice,  as  stars  for  all  eternity.'  (Dan.l2:3)" 

Mr.  Goldstein  responded,  telling  of  the  organization  of  the 
Catholic  Truth  Guild  in  co-operation  with  Mrs.  Martha  Moore 
Avery,  its  president,  and  others,  and  of  the  generous  reception 
the  work  has  received  from  those  outside  of  the  fold  as  well  as 
those  who  are  within  Christ's  Church. 

^We  deem  it  a  great  pleasure  to  be  permitted  to  work  for 
the  advancement  of  Catholic  doctrine,  history  and  practices," 
said  Mr.  Goldstein,  "and  for  this  honor  we  are  indebted  first  of 
all  to  Boston's  Cardinal-Archbishop,  His  Eminence  William  H. 
O'Connell,  D.  D.,  who  has  greatly  encouraged  us  in  our  en- 
deavor. But  we  owe  to  your  good  Archbishop,  the  Most  Rev- 
erend Edward  J.  Hanna,  D.  D.,  the  generous  hearted  welcome  to 
this  land  of  great  Catholic  traditions  where  the  movement  to 
evangelize  the  man  in  the  streets  starts  to  take  on  nation-wide 
proportions.  We  have  been  here  for  the  past  few  months  and 
have  had  an  excellent  opportunity  to  become  acquainted  with 


CROSS  COUNTRY  TOUR  -  51 

your  Archbishop  and  his  untiring  effort  to  make  this  world  bet- 
ter than  it  is. 

"With  pleasure,  we  repeat  the  words  of  Boston's  Cardinal  that 
the  Catholics  of  California,  aye  the  citizenry  of  the  whole  State,  are 
fortunate  in  having-  such  a  splendid  valiant  leader  as  Archbishop 
Hanna  in  command  of  Christ's  citadel  in  this  Westland.  His  work 
inspires  men  to  be  obedient  to  the  Cross  of  Christ  and  loyal  to  the  Star 
Spang-led  banner. 

"Then  again  the  generous  reception  we  have  received  from  the 
Franciscan  Fathers  under  the  leadership  of  Father  Ildephonse,  and 
their  blessing,  seconded  by  the  members  of  this  great  St.  Boniface 
parish,  stimulate  our  zeal  for  the  cause  our  lives  are  devoted  to 
advance. 

"No  more  generous-hearted  people  can  be  found  in  this  broad 
land  than  the  Catholics  of  California.  It  required  but  a  word  from 
Archbishop  Hanna,  and  the  Knights  of  Columbus  of  the  San  Francisco 
Bay  Cities  got  together  and  purchased  for  us  this  grrand  perambulat- 
ing rostrum,  which  it  is  an  honor  to  see  dedicated  to  the  Cross  of 
Christ  by  the  Franciscian  Fathers  in  this  city  of  St.  Francis  on  this 
beautiful  Easter  morn. 

"We  came  here  with  the  outfit  of  a  plebeian  and  we  leave  with 
that  of  a  patrician — thanks  to  our  friends  one  and  all.  Our  machine 
was  bought  from  a  Knight  of  Columbus,  it  was  rebuilt  by  a  Knight  of 
Columbus,  it  bears  tlie  emblem  of  the  Knights  of  Columbus,  and  the 
movement  to  raise  the  fund  to  pay  for  it  was  started  by  the  Knights 
of  Columbus,  who  are  being  assisted  by  members  of  the  Toung  Men's 
Institute,  the  Third  Order  of  Saint  Francis  and  others.  We  thank 
them  all. 

"I  , accept  the  magnificent  auto-van  not  as  a  personal  gift 
though  I  appreciate  deeply  the  warm  regard  shown  me  by  the  Catho- 
lics of  this  community,  but  as  a  gift  to  the  cause  my  colleagues  and 
I  represent.  We  pray  that  the  work  we  shall  do  with  the  auto-van 
may  bring  us  many  of  God's  graces  and  that  all  those  who  have  con- 
tributed to  it  shall  share  in  them." 

We  left  San  Francisco  and  started  on  our  homeward  way 
rejoicing.  All  along  the  line  the  inner  circle  knew  that  we  had 
gone  to  the  Coast  with  a  Ford  and  were  returning  home,  with  a 
car. 

Homeward 

From  San  Francisco  through  the  diocese  of  Monterey  and 
Los  Angeles  we  made  our  way  to  San  Diego.  •  Bishop  John  J. 
Cant  well,  D.  D.,  welcomed  us  to  his  diocese,  '^  hoping,"  as  he 
wrote  us,  that  our  efforts  within  his   ecclesiastical    jurisdiction 


52  CAMPAIGNING  FOR  CHRIST 

* 'would  meet  with  the  same  success  as  has  attended  your  work 
in  San  Francisco,  of  whidi  we  have  heard  many,  good  words." 

Our  schedule  for  meetings  in  South  California  lay  along  the 
historic  El  Camino  Real  (King's  Highw^),  a  seven  hundred 
mile  road  over  which  the  intrepid  Junipera  Serra  and  his  fellow 
Franciscan  padres  many  a  time  traveled  afoot,  in  those  far-ofif 
days  when  they  established  the  Missions  of  California.  Hap- 
pily, there  is  a  reaction  from  that  vicious  policy  that  permitted 
the  spoliation  of  these  Missions  and  the  breaking  up  of  that 
priestly  civilization  that  was  teaching  the  arts  and  crafts  to 
those  native  Americans.  To  no  others  do  they  owe  so  bright  a 
spot  in  their  history  since  the  white  man  set  his  foot  on  the 
continent  of  North  America. 

From  Needles— the  easternmost  city  of  the  Southern  part  of 
California— the  land  of  the  golden  poppies— we  entered  the 
State  of  7\rizona,  passing  over  the  Old  Trail  Road— the  Santa 
Fe  Trail— where  our  thoughts  were  stirred  by  recalling  the 
deeds  of  those  Pioneers  of  Christ  who  brought  to  the  red  men 
the  knowledge  of  Eternal  Salvation.  The. contrast  was  thril- 
ling:—how  easy  was  our  own  hard  road  over  the  long  stretches 
of  sand !  We  were  traveling  with  a  motor-power  van,  privileged 
to  carry  the  image  of  Christ  and  to  speak  to  audiences  who  were 
ready  for  our  coming,  over  the  self -same  route  that  was  blazed 
on  foot,  in  1776  by  two  holy  enthusiasts,  the  daring  Spanish 
Padres  Graces  and  Esconlante,  who  crossed  Northern  Arizona  to 
open  up  a  highway  of  communication  from  Santa  Fe  to  the 
newly  created  Missions  of  San  Gabriel  and  Monterey  in  Cali- 
fornia. These  inspired  pioneers  were  the  first  white  men  to 
view  the  petrified  forests,  great  canyons,  cliff  dwellings,  extinct 
volcanoes,  mountain  peaks  and  lands  where  now  their  names  are 
honored  by  the  citizens  of  Arizona— by  citizens  who  suggest  to 
alert  minds  how  vast  are  the  differences  in  the  elements  that  go 
to  make  up  our  young  and  wonderful  nation. 


CROSS  COUNTRY  TOUR  53 

It  was  an  inspiration  to  visit  in  Santa  Fe  (the  City  of  the 
Holy  Faith  of  St.  Francis)  the  Church  of  San  Miguel,  built  in 
1607,  thirteen  years  before  the  Pilgrims  landed  on  Plymouth 
Rock.  It  is  still  used  as  a  Chapel  by  the  Christian  Brothers,  in 
Sante  Fe.  Here,  too,  we  recalled  the  fact  that  when  Gen.  Lew 
Wallace  was  writing  Ben  Eur  he  drew  his  pen  pictures  from 
these  scenes  of  New  Mexico  where  the  Catholic  priests  had  been 
gathering  into  the  fold  of  Christ  those  native  children  of 
America.  This  added  strength  to  our  realization  that  the 
Church  of  Christ  had  played  a  great  part  in  creating  our  free 
country.  A  drive  over  the  Raton  Pass  with  its  eighteen  hair- 
pin-turns brought  us  into  rugged  Colorado.  We  covered  Colo- 
rado from  Trinidad  in  the  South  to  Fort  Collins  in  the  North 
and  back  again  as  far  as  La  Junta.  From  there  we  journeyed 
into  Kansas  and  on  through  the  states  mentioned  above  as  form- 
ing a  part  of  our  -i 'cross-country  tour."  In  Western  Massachu- 
setts we  held  two  or  three  meetings  and  drove  on  to  Worcester. 
Here  the  President  of  the  Catholic  Truth  Guild,  Mrs.  Martha 
Moore  Avery,  greeted  our  arrival  and  accompanied  us  back 
home  to  Boston. 

Certainly  this  open  air  campaigning  for  Christ,  even  in  our 
up-to-date  times,  was  something  of  an  endurance  test.  To  make 
dates  across  the  continent  and  to  keep  dates  across  the  conti- 
nent without  a  hitch  from  first  to  last  was  a  balm  to  soothe  our 
fatigue.  But  the  home  coming  reception  arranged  in  our  honor 
by  the  President  of  the  Guild  was  far  and  away  beyond  what 
we  had  dreamed  about  on  setting  forth.  His  Eminence  Car- 
dinal O'Connell,  whose  faith  in  our  ability  to  carry  forward  this 
venture  inspired  us  to  press  on  to  success,  came  to  Boston  Com- 
mon "to  greet  the  return  of  the  modern  Crusaders  of  the  Faith." 
''  The  heavens  seemed  to  smile  a  benediction  on  the  great  gather- 
ing of  many  thousands  assembled  on  the  slopes  of  the  athletic 
field,  facing  the  monument  dedicated  to  Boston*s  brave  sons  who 


54  CAMPAIGNING  FOR  CHRIST 

fell  in  the  battles  of  the   Civil   War,  for  the  day  was  an  idea! 

mid-summer  Sunday." 

The  welcome  home  was  a  huge  and  most  gratifying  success 
in  every  way. 

His  Eminence  the  Cardinal  made  a  majestic  figure  as  he 
stood  upon  the  platform  of  the  pulpit-car  to  receive  the  mes- 
sage of  His  Grace  Archbishop  Hanna  of  San  Francisco  from  the 
hand  of  David  Goldstein,  the  bearer  of  the  letter: 

San  Francisco 
My  dear  Cardinal  O'Connell. 

V\^e  start  Mr.  Goldstein  on  his  homeward  way.  He  bears  to  you 
not  only  the  good  wishes  of  the  Archbishop,  but  also  a  testimony  of 
fine  services  rendered  to  our  people  of  the  West.  His  work  has  been 
successful,  and  the  success  has  been  due  entirely  to  his  zeal  for  the 
g-reat  cause,  and  to  the  eloquent  as  well  as  intelligent  presentation  of 
his  theme,  He  will  always  be  welcoine  here. 
I  am  always. 

My  dear  Cardinal, 

Your  ever  devoted  friend, 

EDW^ARD  J.  HANNA. 

CARD'INAL  ON  BOSTON  COMMON 

"What  a  wonderful  journey  you  have  rnade,  the  first  of  its  kind 
perhaps  in  the  history  of  the  world!  Long-  and  tedious  and  tiresome 
it  must  frequently  have  been  but  for  the  motive  which  inspired  it  and 
epeeded  the  van  of  faith  on  its  glorious  course  through  desert  places, 
over 'mountain  passes,  along  majestic  rivers,  by  quiet  villages,  amid 
the  teeming  cities  of  industry,  and  which  gained  force  as  nearer  and 
nearer  grew  vision  of  home. 

"The  zeal  for  religion  which  inspired  the  journey  made  its  hard- 
ships easy,  and,  now  that  the  journey  is  ended,  you  may  well  rejoice 
at  the  fruits  of  it  and  take  well  deserved  satisfaction  from  the  memdry 
which  it  now  brings. 

"You  have  fulfilled  well  your  misison  and  I  feel  sure  that  you 
have  scattered  a  sacred  seed  all  along  that  glorious  path — of  the  love 
of  religion  and  of  the  love  of  America.  For  that  was  the  mandate 
g-iven  you  when  last  I  saw  you,  before  beginning  your  great  and  holy 
adventure.  Make  the  Church  better  known  and  America  more  be- 
loved: these  were  my  words  to  you  and  you  have  observed  them  well. 

Cross  and  Flag 

"Above  your  chariot  of  faith  and  patriotism  side  by  side  were 
Ufled  the  banner  of  Christ  and  the  Stars  and  Stripes.  On  one  side  of 
It  were  the  immortal  words  of  Washington,  on  the  other  the  battle 


CROSS  COUNTRY  TOUR 


55 


kymn  of  faith,  and  your  motto  was  a  glorious  on«,  'For  Faith  and 
Fatherland.'  To  make  both  better  known  and  better  loved,  is  the 
noblest  cause  in  all  the  world  to  labor  for,  and  God  will  surely  bless 
those  who  labor  In  this  gacr©d  cause. 


Cardinal    O'Connell    on    Boston    Common, 
street  campaigrners  home  from  California. 


gives    welcome    to 


"We  are  proud  of  this  splendid  patriotism  which  our  boys  mani- 
fest today  upon  the  battlefields  of  Europe.  They  are  willingrly  offering 
their  lives  that  liberty  may  not  perish,  and  every  true  American  today 
is  glad  to  offer  of  his  best  for  America's  triumph  and  America's  glory. 

"Shall  we  do  less  for  God  and  His  truth?  Must  we  not  show 
before  the  world  the  same  and  even  a  higher  sentiment  of  courage  and 
generosity  than  that  which  the  soldier  shows  for  his  flag?  This  sacred 
enterprise  undertaken  in  His  name  gives  assurance  that  while  we  flght 
for  America's  honor  and  the  cause  of  freedom  we  are  not  unmindful 
of  the  Church's  honor  and  the  cause  of  God. 


56  CAMPAIGNING  FOR  CHRIST 


A  Sacred  Bond 

"The  messages  you  have  brought  me  from  those  great  sentinels 
of  religion  all  along  your  route,  from  Archbishop  Hanna  of  San  Fran- 
cisco and  many  other  of  my  colleagues  in  faith,  bring  joy  and  consola- 
tion to  us  all.  We  are  all  striving  alike  to  be  good  Americans  and 
good  Catholics.  And  the  track  you  have  traced  from  the  old  settle- 
ment of  St.  Francis  to  Boston  will  ever  be  a  sacred  bond  wlsich  binds 
us  all  stronger  than  ever  to  our  holy  Church  and  our  beloved  country. 

"We  thank  them  all  from  the  bottom  of  our  hearts  for  the 
friendly  welcome  they  offer  to  us  through  you. 

"May  God  reward  your  efforts  for  His  glory  and  the  country's 
welfare  and  may  the  success  of  this  glorious  venture  be  to  you  only  a 
stimulus  to  still  higher  efforts,  unselfish  labor  and  untiring  zeal;  and 
may  the  blessing  of  God,  the  Father,  Son  and  Holy  Ghost  descend  upon 
you  and  abide  with  you  forever.     Amen." 

The  meeting  adjourned  at  the  conclusion  of  an  address  by 
the  President  of  the  Guild,  who  told  of  its  organization,  the 
work  it  had  done  and  of  the  hope  entertained  that  open-air  cam- 
paigning for  Christ  should  some  day  extend  throughout  the 
Country. 

This  was  indeed  a  red-letter  day  in  the  history  of  Boston 
Common.  For  religious  liberty  and  civil  liberty  blossomed 
together  with  no  thought  of  possible  conflict  between  Church 
and  State— with  no  thought  of  one  sphere  being  absorbed  by  the 
other.  The  Catholic  Truth  Guild  rejoiced  in  this  first  use  of 
Boston  Common  by  our  distinguished  Cardinal  Archbishop,  in 
his  reception  of  our  transcontinental  Crusaders. 

Campaigning  in  the  East 

Enthusiastic  meetings  were  held  throughout  the  remaining 
season  of  1918  in  the  Archdiocese  of  Boston. 

During  the  five  years  since  then  the  auto-van  has  been  seen 
upon  the  street  corners  and  in  the  parks  of  numerous  cities  in 
Massachusetts,  Rhode  Island,  New  York,  New  Jersey,  Mary- 
land, and  in  Washington. 

In  the  season  of  1922  the  Auto-van  made  its  way  from  Bos- 
ton through  Western  Massachusetts  over  the  Mohawk  Trail,  up 


CROSS  COUNTRY  TOUR  57 

through  the  Adirondacks  to  the  Canadian  Border.  We  held 
meetings  going  and  coming.  It  was  a  gratifying  tribute  to  our 
success  that  several  return  dates  were  wanted  in  the  larger  cities. 

Notable  meetings  were  held  in  the  dioceses  of  Springfield, 
Albany,  and  Ogdensburg.  Two  meetings,  on  successive  days, 
were  held  at  the  Catholic  Summer  School  of  America. 

The  arrival  of  the  Auto-van  was  reported  from  Cliff  Haven: 
"The  outstanding  feature  of  the  sixth  week  at  the  Catholic  Sum- 
mer School  of  America  was  the  open  air  meetings  conducted  by 
the  Catholic  Truth  Guild.  Large  crowds  from  Plattsburg  and 
vicinity  swelled  the  entire  Cliff  Haven  population  which  turned 
out  to  hear  these  pioneer  Catholic  Campaigners."  David  Gold- 
stein's subject  was  "A  Message  to  Atheists,  to  Protestants,  to 
Jews  and  to  Catholics."  The  next  day  Mrs.  Moore  Avery  traced 
American  Democracy  back  to  its  Origin  in  the  Church  of  Christ. 

Bishop  O'Leary,  Bishop  Gibbons  and  Bishop  Conroy  gen- 
erously welcomed  the  auto-van  Campaigners  and  asked  them  to 
come  again  at  any  time.  His  Lordship  Bishop  Conroy  declared : 
"The  next  time  you  come  to  my  diocese  I  shall  go  out  with  you 
myself  on  the  autovan." 

We  content  ourselves  with  the  fact  that  things  Catholic  are 
set  forth  in  the  open ;  that  crowds  stand  and  listen.  Yet  many 
a  personal  talk  behind  the  van  during  this  trip  of  more  than  a 
month's  hard  work,  promised  not  merely  a  passing  interest.  Be- 
sides it  was  reported  that  in  one  city,  Willsboro,  three  persons 
had  placed  themselves  under  instruction  in  Catholic  doctrine. 

A  notable  event  during  the  1923  campaign  was  the  autovan 
tour  from  Boston  to  Washington  and  return.  It  satisfied  a  long 
cherished  ambition  to  set  forth  the  Catholic  faith  on  the  streets 
in  the  Capital  of  our  own  America.  The  press  of  Washington 
gave  us  generous  space.  The  Washington  POST,  the  HERALD 
and  the  TIMES  took  pictures  of  our  *' Rolling  Tabernacle,"  as 
they  dubbed  our  auto-van,   and   told   the   story  of  our  unique 


58  CAMPAIGNING  FOR  CHRIST 

method  of  carrying  Catholic  doctrine  to  the  populace  and  of  its 
inauguration  in  Boston  in  1917.  This  publicity  won  for  us  two 
large  meetings  on  Pennsylvania  Avenue  in  view  of  the  Capitol 
and  the  White  House.  * 

Our  experience  is  good  testimony  that  the  ecclesiastics  of 
our  Country  are  actively  in  favor  of  a  lay  apostolate  to  the  man 
in  the  street,  so  in  accord  with  lay  activity  recommended  by  His 
Holiness  the  illustrious  Pope  Leo.  Our  correspondence  with 
twenty-nine  Archbishops  and  Bishops  brought  most  cordial  arid 
favorable  responses  from  all  but  four  of  them,  and  these  thought 
the  time  inopportune  within  their  ecclesiastical  jurisdiction. 

We  present,  with  pardonable  pride,  excerpts  from  letters 
received  in  answer  to  our  communications: 

Cardinal  O'Connell, 
Boston: 

"His  Eminence  sends  the  Catholic  Truth  Guild  his  blessing  and 
cordial  best  wishes  for  a  very  sucessful  and  pleasant  across- country 
trip  in  the  interest  of  Holy  Mother  Church."  ■<* 

Archbishop  Hanna, 
San  Francisco: 

"His  Grace  gladly  welcomes  you.  He  is  quite  sure  that  the 
truths  of  Church  put  in  a  popular  way  to  those  outside  the  fold,  will 
make  for  conversions."  ♦ 

Bishop  Granjon, 
Tucson,  (Ariz.) 

•'You  have  my  hearty  permission  to  carry  on  your  wojk  while 
en  route  through  Arizona,  and  I  wish  you  abundant  success  and  God's 

blessing. 

Bishop  Cantwell, 
Los  Angeles 

"The  Rt.  Rev.  Bishop  is  very  glad  indeed  to  extend  permission 
to  hold  the  open  air  campaign  of  the  Catholic  Truth  Guild  In  this 
Diocese.     May  God  bless  you  and  your  favored  undertaking:." 


CROSS  COUNTRY  TOUR  59 

Bishop  Alerding, 
Fort  Wayne: 

"My  dear  Mr.  Goldstein: — I  address  you  in  this  familiar  way,  be- 
cause your  worthy  name  is  well  and  endearingly  known  to  true  Catho- 
lics all  over  this  country.  Prince  of  the  Lay  Apostolate,  you  are  wel-- 
come  in  the  Diocese  of  Fort  Wayne,  whenever  you  may  visit  Northern 
Indiana. 

"May  God  grant  you  health  and  many  more  years  of  usefulness 
to  advance  the  great  interests  of  His  Church. 

"Believe  me  to  be  Devotedly  in  Christ. 

Archbishop  Pitaval, 
Santa  Fe : 

"His  Grace  the  Most  Reverend  Archbishop  wishes  me  to  state 
that  the  Catholic  Truth  Guild  will  be  most  welcome  to  his  Archdiocese 
and  have  full  approval  and  hearty  co-operation  in  its  endeavors. 

Archbishop  Glennon, 

St.  Louis :  

"Of  course  yoir  have  my  full  permission  to  arrange  for  meetings 
in  this  Archdiocese. 

"I  need  not  say  that  I  shall  be  very  glad  to  do  what  I  can  to 
make  your  meetings  successful,  and  shall  be  glad  to  hear  from  you 
again  as  you  develop  the  matter." 

Archbishop  Mundelein, 

Chicago : 

"You  have  my  permission to  arange  for  such  meetings 

as  you  will  have  time  and  oportunity  for." 

Bishop  Schembs, 
Toledo : 

"I  have  been  following  your  auto-van  campaign  with  a  great 
deal  of  interest.  You  are  doing  a  good  work.  More  power  to  you.  If 
on  your  transcontinental  tour  you  pass  through  the  Diocese  of  Toledo, 
I  assure  you  of  a  hearty  welcome."  ^ 

Bishop  Muldoon, 
Rockford: 

"I  am  glad  to  hear  of  your  pronounced  succes  on  the  Coast .... 
Glad  to  give  you  permision  to  hold  meetings  in  the  Rockford  Dloces« 
Indicate  your route  and  I  will  notify  the  priests." 


60  CAMPAIGNING  FOR  CHRIST 

Bishop  Beaven, 
Springfield : 

"You  have  carte  blanche  in  the  Diocese  of  Springfield." 

Bishop  O'Leary, 
Springfield : 

"You  have  my  permission  to  arrange  for  meetings  in  the  Diocese 
of  Springfi-eld  and  my  cordial  best  wishes  for  success  in  your  work." 

Archbishop  Harty, 
Omaha : 

Yes,  I  will  welcome  you  to  Omaha I  will  bring  the  (mat- 
ter before  the  K.  of  C,  or  some  other  organization,  because  success 
would  be  obtained  if  some  preparation  were  made  setting  forth  your 
aims  and  plans  before  your  arrival. 

Bishop  Cusack, 

Albany:  ♦ 

'You  have  permission  to  arrangre  meetings  within  this  Diocese 

with  wishes  of  every  Ruccess." 

Bishop  Gibbons, 

Albany : 

"I  commend  most  heartily  to  the  clergy  of  the  diocese  the  auto- 
van  work  of  the  Catholic  Truth  Guild,  and  request  them  to  lend  their 
aid  In  every  way to  the  apostolic  work." 

Bishop  Tihen, 
Denver : 

"You  not  only  have  my  hearty  approval,  but  1*11  have  their  (K. 
of  C.)  official  heads  if  they  do  not  make  a  success  of  your  Colorado 
tour." 

Bishop  Ward, 
Leavenworth : 

"Rcqu-est  is  jrantod  on  your  w-ir  across  the  coniin<  ni." 

Bishop  Hennessy, 
Wichita: 

"You  are  welcome  lo  KaD^as.' 


CROSS  COUNTRY  TOUR  61 

Bishop  Dowlingy 
Des  Moines  { 

'*I  shall  be  quite  j^appy  to  do  what  I  can I  wish  you  » 

pespeotfxil  hearing My  blessing:  on  you  and  all  such  as  you  who 

oeek  the  dry  places  trtdoh  the  devil  of  the  Scriptures  frequented  and 
still  haunts  awaiting  in  alarm  the  Modern  Michael." 

Bishop  Lillis, 
Kansas  City : 

"Shall   sugrgrest  that  you   corriispoad    with   them   as   to   time   and 
other  arrangements  desired  and  am  Bure  they  will  be  deligrhted." 

Bishop  Farrelly,  •:.|>^?^S^S3iMfe^-'~^^rV 

Cleveland: 
"The  Rt.  Rev.  Bishop  will  be  most  pleased  to  have  you  hold 
meetings  any  place  in  the  Diocese  of  Cleveland,  and  will  be  delighted 
to  see  you  personally.  He  wishes  you  and  your  associates  every  suc- 
cess in  your  noble  work,  and  he  feels  sure  that  with  God's  blessing  it 
will  bring  forth  abundant  fruit" 

Bishop  O'Connor, 
Newark : 
"Your  work  meets  with  my  endorsement.  You  are  welcome  to 
the  Diocese  of  Newark,  and  I  pask    assure  you  a  fair  and  interested 
kearing." 

Archbishop  Curky,  > 

Baltimore: 
"I  have  no  objecUoB  wlurtioever  to  your  holding  meetings  with- 
in the  limits  of  the  Archdiocese  of  Baltimore." 

Bishop  Dunne, 
Peoria : 

"The  open  air  campaign  of  the  Catholic  Truth  Guild  has  my 
most  cordial  approval.  Permission  is  hereby  granted  to  hold  your 
mctings  in  every  city,  town,  hamlet,  and  crossroad  under  my  jurisdic- 
tion. 

"That  the  good  Lord  may  crown  your  efforts  with  succes  is  the 
fervent  prayer  of  Yours  sincerely  in  Christ." 

Bishop  Conroy, 
Ogdensburg  : 

"I  am  happy  to  inform  you  that  the  courtesies  of  the  Diocese 
Of  Ogdensburg  will  be  accorded  to  you  and  to  your  co-workers  In  thO 
jpdan  for  open  air  meetings. 

"Praying  Gk»d  to  bfess  you  and  yeur  work." 


62  CAMPAIGNING  FOR  CHRIST 

The  officers  of  the  Guild  were  also  highly  gratified  by  the 
endorsement  of  their  open  air  work  by  two  national  organiaa- 
tions.    To  quote: 

The  Catholic  Federation  of  America, 
Kansas  City  Convention,  (1918), 

"Federation  greets  with  saiisfaction  the  advent  of  the  auto-van 
campaig^n  of  the  Catholic  Truth  Guild,  inaugurated  in  Massachusetts 
under  the  patronage  of  His  Eminence,  the  Cardinal-Archbishop  of 
Boston.  Our  hopes  and  prayers  are  that  this  new  work  of  the  lay 
apostolate  will  be  extended  nation-wide." 

The  First  National  Third  Order  Convention  of  the  United 
States. 

"Believing  that  the  opportune  time  has  arrived  to  follow  the 
example  of  our  beloved  father  in  Christ,  St.  Francis,  who  went  out  on 
the  highways  and  in  the  byways  to  preach  the  Gospel  of  Christ 
cricified; 

"Believing  that  the  apostleship  of  the  laity  should  be  extended 
to  the  carrying  of  the  Catholic  message  of  individual,  family,  economic 
and  civic  w^ll-being  to  the  man  in  the  street; 

"Believing  that  the  practicality  of  the  work  has  been  amply 
demonstrated  by  the  Catholic  Truth  Guild  of  Boston. 

"Believing  that  the  errors  preached  on  our  street  corners,  squares 
and  in  our  public  parks  should  be  and  can  be  counteracted  through 
expression  out  in  the  open  by  laymen  of  the  reasons  for  the  faith  witk 
which,  by  God's  grace,  they  have  been  blessed; 

"We  recommend  that  this  work  be  endorsed  and  we  pledge  our 
active  support  in  furthering  this  mission  and  all  other  lay  movements 
of  a  similar  character  which  have  received  the  approbation  of  the 
ordinary  of  the  diocese." 

In  our  experience  we  have  found  that  there  are  many  Catho- 
lic laymen  and  women  who  desire  to  do  the  work.  Indeed,  we 
have  had  more  applicants  than  we  have  been  able  to  use  to  good 
advantage.  Of  course,  this  is  only  another  way  of  saying  that 
a  training  department  might  well  be  established  in  our  country 
for  such  lay  apostles. 

The  officers  of  the  Guild  are  pleased  to  bespeak  the  efficient 
assistance  given  them  by  Sergeant  Arthur  B.  Corbett,  George  R. 
Mitchell,  Dr.  Albert  Fall  and  William  E.  Kerrish.  These  gentle- 
men have  taken  the  part  of  Chairmen  at  the  meetings  during 
our  various  tours.    Paul  Hanley  Furfey,  James  J.  Corbett,  John 


CROSS  COUNTRY  TOUR  63 

J.  Connelly,  and  Daniel  Dwyer,  all  of  whom  have  since  entered 
the  Sacred  ministry,  were  very  effective  campaigners  for  Christ. 
Daniel  Foley,  George  Collier  McKinnon  and  Charles  E.  Fay, 
together  with  several  others,  have  at  various  times  done  good 
work  upon  the  rostrum  of  the  auto-van. 

One  word  should,  perhaps,  be  said  with  regard  to  the  diffi- 
culty of  holding  the  use  of  our  out-of-door  platform  strictly  for 
the  propagation  of  the  faith.  There  are  many  second-rate  poli- 
ticians here  in  America  who  so  confuse  social  sympathy  with 
loyalty  to  the  Church  ;  who  so  confuse  their  own  political  am- 
bitions with  the  right  objectives  of  Catholic  citizens  and  have 
been  so  persistent  in  their  efforts  to  mount  the  platform  in  their 
own  interest  that  during  the  first  two  seasons  it  was  necessary 
to  say,  ''No,"  with  an  emphasis  not  altogether  pleasant. 

We  had  lesser  problems  to  deal  with.  Young  men  wanted 
to  be  given  a  tryout.-.  They  seemed  to  think  that  petty  personal 
grievances  in  which  employers  had  badly  treated  their  Catholic 
employees  was  the  story  that  was  wanted  in  campaigning  for 
Christ.  Again,  self-seekers,  now  and  then  a  braggart  dressed  by 
Uncle  Sam,  would  do  anything  for  us.  So  they  would!  Sell 
literature?  Perish  tlie  thought.  They  wanted  to  speak,  to  be 
known  as  orators,  to  extol  their  own  feats  of  glory  in  defense  of 
America. 

Needless  to  say  that  such  uses  of  the  pulpit  car  could  not 
be  permitted. 

DIFFICULTIES 
Feared  but  not  Found 
Objection  to  our  open  air  Campaigning  for  Christ  rarely 
came  from  priests;  yet  many  of  the  laity  looked  upon  street 
meetings  as  quite  beneath  the  dignity  of  the  Catholic  cause. 
Brows  would  be  lifted  ,  an  attitude  of  aloofness  would  be  main- 
tained: "Has  the  church  come  to  this?"  Of  course,  timidity 
mixed  with  condescension   was    to   be   expected.    And  happily 


64  CAMPAIGNING  FOR  CHRIST 

enough,  when  we  were  not  satisfied  we  were  tolerated,  because 
the  Bishops  had  permitted  the  Guild  to  start  out  on  its  mission. 

From  friends  also  there  was  fear  that  conflicts  wordy  and 
otherwise  would  arise.  But  as  * 'nothing  ventured,  nothing  have" 
is  the  byword,  risks  must  be  taken  if  things  Catholic  are  to  be 
better  understood  by  the  general  public. 

It  was  thought  to  require  a  vast  deal  of  coiu*age  to  set  up 
our  Crucifix  and  then  to  face  a  gathering  crowd  that  might  be 
hostile  in  a  more  forceful  way  than  with  mere  words.  No, —bad 
words  from  the  enemy  were  good  proof  that  the  paths  to  con- 
version should  be  made  plain.  Nor  did  the  prospect  of  fists  in 
the  face  daunt  us.  What  then?  Should  not  a  blow  struck 
against  one  campaigning  for  Christ  be  received  in  honor? 

Besides,  we  had  passed  through  strenuous  times,  unwitting- 
ly deferiding  a  bad  cause,— our  president  having  been  the  one 
woman  in  the  last  half  of  the  last  century  to  be  mobbed  in  a 
Massachusetts  city,  for  doing  the  wrong  thing  with  a  good  inten- 
tion. 

Nothing  of  the  kind  happened  in  Campaigning  for  Christ. 
On  the  streets  and  in  the  public  parks  the  right  of  Americans 
to  free  speech  was,  with  rare  exceptions,  fully  respected.  Never 
have  we  even  thought  of  calling  upon  our  courage  when  facing 
street  audiences;  but  rathier  have  we  called  upon  the  Holy 
Spirit  to  give  us  the  words  to  fit  the  occasion.  Never  fear,  but 
often  a  great  joy,  has  fallen  upon  us;  when  drawing  near  we 
have  in  wondering  surprise  become  aware  that  the  glorious 
chimes  of  the  great  Mission  Church  of  Boston  were  ringing  out 
their  glad  notes  of  welcome  for  the  purpose  of  our  coming,  and 
rJiat  the  bells  of  the  magnificent  Carmelite  Monastery  in  Santa 
Clara  were  sounding  abroad  tl^eir  tribute  of  joy  at  the  coming 
of  our  unique  apostolatc  from  across  the  continent. 

But  there  is  greater  joy  still  when  a  good  priest  friend  who 
had  feared  evil  consequences  from  Catholic  propaganda  in  the 
open  is  won  over  to  the  cause  of  the  Catholic  Truth  Guild  and 


CROSS  COUNTRY  TOUR  6$ 

adds  our  methods  to  the  many  already  in  use.  "I  was  one  of 
those  priests  who  feared  to  have  you  come  to  my  parish  lest 
trouble  should  arise,"  said  Rev.  Albert  A.  Fate,  of  Oak  Harbor, 
Ohio,  "but  you  have  settled  me.  I  am  going  to  tell  the  Bishop 
that  we  ought  to  have  an  auto-van  in  this  diocese  of  Toledo." 

The  Denver  Catholic  Register  (May  9,  1918)  under  the 
caption— OPPOSITION  TO  PLAN  OF  OUTDOOR  MISSION 
WORK  FADES  AS  IDEA  IS  PROVED  HELPFUL- expresses 
this  opinion— '^Several  Colorado  committees  have  not  looked 
with  favor  on  the  plan,  but  it  is  a  safe  bet  that  the  next  time 
the  auto- van  of  the  Catholic  Truth  Guild  comes  this  way  these 
lay  apostles  will  find  every  community  door  open  to  them." 

In  Quincy,  Illinois,  there  was  a  rather  active  desire  to  shut 
out  the  auto- van.  It  was  thought  that  such  a  meeting  would 
"crown  the  bigots."  When  a  committee  came  from  a  self-elected 
group  to  wait  upon  Rev.  M.  J.  Foley,  editor  of  the  Western 
Catholic,  requesting  that  he  should  discourage  the  holding  of 
our  open  air  meeting.  Father  Foley,  who  Is  keenly  alive  to  the 
spirit  of  the  time  sent  back  this  dramatic  message:  "Well,  if 
it  is  good  enough  for  Cardinal  O'Connell,  it  is  good  enough  for 
me.    Tell  them  that  Goldstein  is  coming." 

The  next  mdftning  after  the  meeting  a  two-column  report— 
ail  ''to  the  good"— appeared  in  The  Herald.  Fifteen  hundred 
persons  were  present  and  a  good  number  of  Catholic  books  were 
purciiased.  When  the  next  issue  of  "The  Western  Catholic" 
came  out  the  Editor's  satisfaction  was  seen  to  be  complete: 
"They  came!     Saw!  and  conquered  in  Quincy."  (June  20,  1918.) 

The  following  excerpt  from  a  letter  written  to  America 
(April  8,  1918)  by  Mr.  William  A.  Lynch,  one  of  California's 
influential  Catholic  laymen,  stoutly  and  eloquently  defends 
Catholic  propaganda  in  the  streets. 

"The  success  of  street  preaching  in  tl^e  City  of  Saint  Franois  was 
to  be  expected — but  in  Oakland,  a'nd  in  so'rn©  ©f  the  surrounding  cities 
and  towns,  where  the  percentage  of  CatholliBS  is  comparatively  smal^ 
and  where  the  spirit  of  an ti- Catholicism  is  agrgressive  and  powerful 


66  CAMPAIGNING  FOR  CHRIST 

^~irr«0p8Cts  for  Oattolic  street  preaching  were  to  say  the  ^astg  dls- 
ttec^y'^scoi^ragtoer,  If  not  forbiddingr.  Hence  when  it  was  suggested 
%t  the  Catholic  Federation  of  Oakland  to  invite  the  auto-van  and  its 
t]»eakers  to  our  city  the  proposal  was  vehemently  opposed.  It  was  ob- 
jfioted  that  Buoh  preaching  degraded  the  sacred  doctrines  of  the 
Church  to  the  level  of  soap-box  Socialism  and  similar  'isms'  of  the 
curb-stone.  But  the  chief  objection  that  was  in  everybody's  mind  was 
that  such  public  defense  or  propaganda  of  Catholic  teaching  would 
drive  the  alert  and  powerful  bigotry  of  the  city  to  acts  of  greater 
aggressiveness  and  repression,  "fhe  wisest  thiog,  in  the  judgment  of 
many,  was  to  leave  bad  enough  alone,  and  not  make  it  a  great  deal 
worse. 

"Fortunately,  however,  better  counsels  prevailed,  and  the  Catho- 
lic Truth  Guild  aU'to-van  cattle  to  Oakland.  It  was  driven  up  to  one 
of  the  principal  street  corners  of  the  city,  and  from  its  platform,  under 
the  street  lights,  a  crowd  of  2,000  was  addressed  for  over  two  hours 
DuriQg  tl^e  entire  time  the  people  stood  and  listened  with  most  respec. 
ful  attention.  At  the  close,  after  we  had  answered  some  objectlot._, 
a  large  number  of  books  were  dispose^  of.  So  unexpected  and  so 
gratifying  was  the  success  of  the  experiment  that  at  the  next  meeting 
of  the  Federation  of  Catholic  Societies  it  was  unanimously  voted  to 
request  that  another  meeting  be  held  In  Oakland  on  a  Sunday  after- 
noon when  it  would  be  more  convenient  for  the  people  to  attend.  The 
members  of  the  Federation  who  were  most  enthusiastic  for  the  return 
oT  the  speit'kers  and  who  wanted  to  make  the  best  possible  arrange- 
ments— ^were  the  very  people  who  in  the  beginning  so  strenuously 
apposed  it  for  fear  of  the  consequences.  The  incident  shows  that  the 
rtoedy  for  bigotry  is  not  silence  and  inaction  but  truth,  truth  properly 
presented. 

" _  Indeed  I  myself,  and  others  too,  as  we  listened,  could 

B^ot  help  imagining  what  might  be  the  magnitude  of  blesesd  esuits  If, 
Ipltead  of  one,  we  had  one  hundred  Catholic  Truth  auto-vans  manned 
Sy  i<iymen ." 

QUESTIONS  AND  INCIDENTS 
JRarely,  are  our  speakers  hed^^led  by  the  audiences,  but  oc- 
casionally a  question  is  gravely  put  while  the  speaking  is  going 
on.  Sometimes  we  answer  imn:etipte^y  though  our  policy  is  to 
state  that  at  the  close  of  the  lecture  there  is  to  be  a  quiz  period. 
If  a  questioner  is  plainly  intent  upon  bringing  scorn  or  ridicule 
upon  Catholic  doctrine,  then  his  trick  may  be  turned  upon  him 
if  we  have  the  wit  to  do  so.  But  no  matter  how  absurd  a  ques- 
tion is,  if  stupidly  put,  we  never  resort  to  a  witticism  to  win  a 
laugh  ftrom  the  audience  at  his  expense.  For  we  know  that  an 
indignity  to  him  not  alone  discourages  him  from  further  inquiry, 


CROSS  COUNTRY  TOUR  67 

but  sends  him  away  justly  incensed  because  of  our  lack  of 
Christian  courtesy.  Nor  would  a  laugh  so  won  have  a  better 
effect  upon  our  audience.  No  doubt  many  inquirers  have  gone 
away  unconvinced  as  to  their  erroneous  views  of  things  Catbo- 
lic  but  never  with  any  reasonable  cause  for  feeling  offended. 

Very  few  questions  technical  in  character  are  put.  They 
display,  on  the  whole,  a  very  commonplace  ignorance  of  Catholic 
doctrine,  history  and  principles,  together  with  a  dazed  state  of 
mind  as  to  the  fact  that  there  is  a  decided  difference  between 
themselves  and  those  who  go  to  the  Catholic  Church. 

Of  spiritual  discernment,  that  Catholic  sixth  sense,  as  it 
may  be  called,  there  is  rarely  a  hint  in  any  question.  Indeed, 
the  existence  of  the  soul  in  the  spiritual  sense  seems  to  be  quite 
out  of  mind. 

In  the  questions  from  convinced  Protestants  there  is  a  very 
edifying  personal  love  for  our  Blessed  Lord,  lying  as  an  emo- 
tional background  to  their  thought,  but  their  grievance  is  that 
Catholics  worship  the  Pope  and  images  and  that  they  are  not 
allowed  to  read  the  Bible.  This  absurd  persuasion  is  not  to  b-- 
worn  away  by  any  dozen  answers,  however  reasonable.  In  sum, 
the  questions  that  we  are  asked  in  the  open  are  very  like  those 
that  are  put  to  priests  at  their  non-Catholic  missions  with  the 
general  exception  that  the  Protestant  inheritance  behind  them 
is  slight  if  not  nil.    We  give  a  few: 

"Why  are  Catholics  not  permitted  to  read  the  Bible?" 

"What  is  the  difference  between  the  Catholic  Church  and 
the  Roman  Catholic  Church?" 

"Why  don't  priests  marry,  ministers  do?"        ^ 

*'Do  Catholics  worship  images,  like  that  crucifix  on  your 
car?" 

"The  Bible  doesn't  give  priests  the  right  to  forgive  sins." 

"Does  not  evolution  deny  God?" 

"I  believe  in  nature,  not  God ?" 


m  ©4MPAIGNING  /OR  CHRIST 

•» 

*^  Gtod  created  nature,  who  made  God?" 

**Whom  did  Cain  marry?" 

"What  about  the  Inquisition?" 

"How  do  you  know  that  what  the  Pope  grants,  God 
grants  ?" 

"What  docs  the  Immaculate  Conception  m'ean?" 

"Does  the  Catholic  Church  teach  that  only  Catholics  go  to 
heaven?" 

"Do  you  believe  that  unbaptized  children  go  to  hell  ?" 

"Don't  Catholics  want  the  Pope  to  rule  over  this  country?" 

"Loyal  Americans  cannot  obey  the  Pope  of  Rome." 

"Your  K.  of  C.  oath  is  against  Americanism." 

"Peter  never  was  in  Rome,  so  how  can  you  say  that  the 
Bishop  of  Rome  has  always  been  at  the  head  of  Christ's 
Church?" 

"Why  did  you  leave  the  Jewish  religion  and  join  the  Catho- 
lic Church?" 

"The  early  Christians  were  Socialists." 

"Why  did  you  give  up  Socialism?" 

"This  is  a  Protestant  country." 

"Would  it  not  do  good  to  have  the  Bible  in  the  public 
schools  ?" 

"You  belong  to  the  Protestants,  yftiy  don't  you  stay  witii 
your  own  people?" 

^*If  you  beMeve  in  God*s  day,  y^  does  your  Church  keep 
Sunday?" 

"Why  do  Catholics  build  such  big  churches  when  the  poor 
need  the  money?" 

"Is  it  not  true  that  Catholics  have  guns  stored  under 
churches  ?" 

"How  much  are  you  getting?" 

As  soon  as  a  question  is  asked,  the  audience  gives  evidence 
ipl  aroused  attention,  it  closes  in  on  the  auto-van ;  so  that,  what- 
ever the  spirit  of  the  questioner,  good  or  bad,  sincerely  in  desire 


CROSS  COUNTRY  TOUR  69 

f-or  information  or  merely  from  the  vanity  to  be  conspicuous, 
we  are  glad  to  give  the  best  we  have  in  answer. 

It  may  be  that  we  have  too  often  slighted  questions  of  a 
personal  character  by  giving  them  a  general  turn.  The  adven- 
ture of  becoming  a  Catholic  is  so  intimate  so  essentially  a  part 
of  minor  tragedies,  that  if  answered  at  all  it  seems  to  require  a 
totally  different  psychology  from  that  to  be  found  in  a  street 
meeting.  Yet  we  know  that  it  is  upon  the  appeal  of  emotional 
experience  that  sympathy  is  bred,  whether  that  of  the  individual 
or  of  the  mass. 

There  is  plenty  of  personality,  however,  in  what, we  do  say, 
for  the  background  of  the  Catholic  who  comes  to  the  faith  in 
mature  years  is  necessarily  closer  to  the  understanding  of  those 
who  are  still  outside,  than  is  that  of  those  within  the  faith  born. 
We  know  the  ins  and  outs,  the  rounds  and  abouts,  of  the  world 
of  modern  materialism  through  which  \Ye  came,  with  its  cult  of 
the  necessity  of  self-expression  as  agaijist  the  Catholic  world 
O-  self-sacrifice,  although  behind  that  our  inheritance  is  certain- 
ly distinctive  one  from  the  other. 

So  it  is  that  in  our  replies  to  some  of  the  questions  we  have 
an  opposition  to  meet  that  is  not  merely  a  more  or  less  active 
antagonism  to  the  Catholic  Church;  together  with  this  there  is 
often  a  Socialist  resentment,  a  Yankee  resentment  or  a  Jewish 
resentment.  But  after  all  this  is  an  advantage,  for  it  shows  that 
the  Church  is  not  Irish  nor  English,  German,  Italian,  or  any- 
thing foreign — that  anybody  and  everybody  who  will,  may  work 
under  the  direction  of  the  Holy  Spirit  to  the  end  of  leavening 
the  whole  lump.  The  pity  is  that  we  are  so  few  and  so  ill-equip- 
ped. 

What  few  little  demonstrations  of  open  hostility  we  have 
encountered  have  been  somewhat  of  an  Atheist  or  a  Socialistic 
character.  Indeed  the  willingness  of  our  fellow  citizens  to  play 
fair  is  beyond  doubt,  so  far  as  free  speech  is  concerned.  On 
two  or  three  occasions  a  false  fire  alarm  has  scattered  our  crowd, 


70  CAMPAIGNING  FOR  CHRIST 

as  the  right  of  way  was  given  to  the  fire  engines.  But  the 
audience  not  only  came  quickly  together  again,  but  was  aug- 
mented by  the  call  of  the  frightful  fire  bells. 

A  little  disturbance  took  place  in  Montello,  Massachusetts, 
about  a  month  after  the  Catholic  Truth  Guild  began  Campaign- 
ing for  Christ.  The  Xithuanian  Socialists  had  a  rather  large 
organization  in  the  town  and  they  agreed  to  "Send  the  Avery- 
Goldstein's  outfit  back  to  Boston."  Of  course,  we  went  back  at 
our  leisure  and  at  our  pleasure,  but  they  kept  up  a  din  for  more 
than  an  hour.  There  was  apprehension  felt  by  the  local  Catho- 
lics when  they  saw  the  gang  post  them.selves  upon  a  little  hill 
in  the  park  not  far  from  the  auto-van,  but  they  closed  in  around 
our  platform.  Our  policy  was  to  speak  only  to  our  own  timi  1 
little  group  (many  of  them  foreign  born). 

When  the  word  "God"  w^as  spoken  it  was  their  signal  to 
applaud  loudly  and  derisively,  and  they  broke  into  a  perfect 
frenzy  of  jeers  at  patriotic  utterances.  We  were  glad  when  it 
was  time  to  adjourn  the  meeting.  Next  morning  The  Brockton 
Enterprise  reported  :  "They  tried  to  induce  the  crowd  to  leave ; 
they  interrupted  the  speakers  and  tried  to  break  up  the  meet- 
ing bi^t  were  unsuccessful." 

At  other  meetings  a  very  slight  indignity  to  the  speaker 
proved  so  offensive  to  Catholics  in  the  audience  that  our  task 
was  rather  to  keep  our  friends  quiet,  than  to  dispose  of  our 
enemies. 

Whatever  the  interruption  it  has  always  turned  in  our 
favor.  At  Dodge  City,  Kansas,  a  Baptist  minister  after  he  had 
asked  a  dozen  questions,  courteously  said:  "I  wish  you  would 
give  me  a  couple  of  minutes  on  that  platform?"  His  request 
was  granted.  The  minister  concluded  by  saying:  "You  put  up 
the  strongest  argument  I  ever  heard  for  the  Roman  Church.  Of 
course,  I  do  not  agree  with  you." 


CROSS  COUNTRY  TOUR  71 

One  result  was  gratifying— -a  Catholic  business  man  of  loc^^ 
standing  after  a  dozen  years'  absence  from  the  sacrame»>ts 
announced    his  intention  to  return  to  his  duties. 

The  presence  of  Protestant  ministers  gives  an  added  zest 
to  the  occasion,  especially  if  they  ask  questions.  Even  if  they 
but  halt  and  then  pass  us  by,  as  sometimes  they  do,  after  look- 
ing us  over  and  reading  the  inscription  of  Washington's  fare- 
well address  and  the  refrain  of  Cardinal  O'Connell's  Holy  Name 
Hymn  on  our  auto-van,  the  audience  is  aware  that  our  mere 
presence  is  testimony  that  the  Catholic  Church  is  at  home  in 
America.  Questions  from  Protestant  ministers  are  in  general 
of  much  more  educational  value  than  are  those  from  skeptical 
laymen,  since  they  fall  as  a  rule  upon  some  point  of  Church 
history,  for  example,  whether  or  not  Christ  established  a  visible 
church. 

While  we  were  in  the  Episcopal  city  (Toledo)  of  Rt.  Rev. 
Joseph  Schrembs,  who  had  arranged  sixteen  meetings  for  us, 
an  incident  took  place  outside  our  regular  work  on  the  van  that 
is  perhaps  worth  setting  down  here,  with  the  intention  of  en- 
couraging Catholic  laymen  to  challenge  the  utterances  of  those 
many  radical  speakers  who  out  in  the  open  are  traducing  things 
sacred : 

Challenge  Accepted 

One  evening  Messrs.  Goldstein  and  Corbett  rallied  forth 
to  take  note  of  what  was  going  on  in  Toledo.  They  came  upon 
a  Secularist  haranguing  a  crowd  by  despoiling  the  Bible,  it  was 
a  'dirty  book.'  He  challenged  any  one  to  prove  the  existence 
of  God.  Out  of  the  crowd  came  a  voice,  firm  and  resolute.  "I'll 
accept  the  challenge."     It  was  Goldstein. 

"The  Atheist  yielded  with  the  admonition  that  religion  not 
politics  was  the  subject.  For  he  had  altogether  mistaken  his 
man     A  bystander  said,  *It  was  immense.    It  was  magnificent  1 


72  CAMPAIGNING  FOR  CHRIST 

It  was  more  than  I  can  express,  the  way  David  Goldstein  cowed 
the  atheist  haranguer,  by  proving  the  existence  of  God  and  man's 
responsibility  to  him.'  . 

"When  the  fifteen  minutes  were  up  the  infidel  tried  to  re- 
cover ^is  hold  upon  the  audience  by  saying  that  Mr.  Goldstein 
was  himself  an  infidel  to  his  faith. 

Then  came  Mr.  Corbett's  opportunity.  In  free  thought 
fashion,  he  challenged  the  statement.  As  the  crowd  would  hear 
Mr.  Corbett  in  preference  to  the  Secularist,  Mr.  Goldstein's  con- 
version was  set  forth  as  it  is,  a  grace  from  God  by  which  he  be- 
came enlightened  by  the  Light  that  Enlightened  the  World. 

In  Los  Angeles  two  incidents  happened,  one  upon  the  heels 
of  the  other.  First,  a  self-styled  "blood-washed  Elder— God's 
chosen  messenger  to  the  churches"— who  was  indeed  a  pic- 
turesque figure  in  a  very  high  hat  and  a  very  high  clerical  col- 
lar— asked  several  questions  that  were  answered  seemingly  to 
the  satisfaction  of  the  audience.  Then  this  "President  of  the 
Atonement  Union"  stentoriously  announced  :  "I  shall  s^eak 
here  next  Sunday  and  prove  to  you  that  the  Catholic  Church  is 
not  a  Christian  Church."  A  good  natured  laugh  was  the  an- 
swer to  his  brag.  Then  followed  the  second  incident  ;  an  earth- 
quake. The  auto-van  lurched  forward  ;  the  buildings  around 
the  square  trembled  and  the  faces  of  the  people  went  v^^hite. 
No,  the  end  was  not  yet,— all  was  well  and  the  meeting  pro- 
ceeded to  a  successful  end. 

Early  one  morning  in  Kansas  with  the  thermometer  at  100 
in  the -shade  we  refreshed  ourselves  at  the  spring— Hiawatha.  A 
typical  westerner  of  the  artistic  type  looked  over  the  van.  Indi- 
cating the  O'Connell  under  the  refrain  from  His  Eminence's 
Holy  Name  Hymn:  "Ha,  that's  my  name."  Half  to  himself  he 
continued,  "My  father  loved  Daniel  O'Connell  and  named  me 
after  him." 

A  little  talk  plainly  showed  that  the  gentleman  had  not  the 
sligbtek  acquaintance  with  things  Catholic.  Then  he  asked, 
"Is  this  a  religious  movement?"     Mr.  Goldstein  answered  and 


CROSS  COUNTRY  TOUR  73 

then  questioned— Are  you  a  Catholic?"  "No,  I'm  a  Protestant, 
my  father  was  a  Baptist."  Then,  in  what  seemed  like  words 
prompted,  it  was  suggested  to  the  man  with  the  famous  Catholic 
name  that,  since  he  was  proud  of  the  name  O'Connell  and  loved 
its  association  with  Daniel,  he  should  consider  that  what  was 
good  and  great  in  Daniel  O'Connell  was  Catholic;  that  Daniel 
O'Connell's  far  flung  fame  rests  upon  his  fight  against  the  Penal 
laws  that  deprived  Irishmen— Catholics— of  religious  liberty; 
that  he  died  on  his  way  to  Rome  and  his  last  wish  was  that  his 
heart  should  be  taken  to  Rome  and  his  body  back  to  his  beloved 
Ireland ;  that  it  was  probable  that  th^  gentleman's  father's  peo- 
ple had  been  robbed  of  the  opportunity  to  practice  their  faith, 
but  the  love  of  things  Catholic  had  persisted  in  the  father's  love 
for  Daniel  O'Connell. 

The  stranger  listened  with  a  suppressed  eagerness,  as 
though  a  new  world  had  come  in  view.  With  a  parting  handclasp 
the  man  who  had  been  proud  of  his  name,  without  knowing  why, 
was  left  on  the  Kansas  side  of  the  border  to  ponder  over  its  real 
significance,  while  we  drove  on  our  way  into  Nebraska. 

Innumerable  personal  incidents  behind-the-van  might  be 
told  to  show  that  the  field  is  white  to  the  harvest.  And  we  hope 
these  confidences  are  so  many  little  candles  lighted  to  show  the 
inquirers  the  way  home  to  Rome. 

Besides  the  bishops  who  have  honored  our  efforts  by  per- 
sonal observation,  our  work  has  been  studied  by  priests  who  are 
especially  interested  in  the  extension  of  open  air  campaigning. 
Having  attended  some  meetings  on  Boston  Common,  Father 
Martin  J.  Scott,  SJ.,  the  noted  author,  wrote  to  congratulate 
the  Guild's  officers.  **I  am  impressed  by  the  size  and  attention 
of  the  crowd.  You  had  the  largest  audience,  by  far  of  any  on 
the  Mall." 

The  eloquent  Missioner  Rev.  Xavier  Sutton,  C.  P.,  during 
a  visit  to  St.  Gabriel's  Monastery  (Brighton,  Mass.),  came  to 
one  of  our  meetings  on  a  cold  blowy  Sunday.  No  other  of  the 
ususal  meetings  was  held,  but  hundreds  of  persons  were  clus- 


74  CAMPAIGNING  FOR  CHRIST 

.-' 
tered  around  the  auto-van  eagerly  absorbing  every  word  that 
was  uttered  in  explanation  of  the  Catholic  cause.  So  enthusias- 
tic about  the  work  was  Father  Sutton  that  he  was  heard  to  say : 
"I  am  going  to  recommend  the  Guild's  work  to  Bishop  McDevitt/ 
when  I  get  back  to  Harrisburg.  If  I  were  to  remain  in  Boston 
I  would  ask  Cardinal  O'Connell  for  permission  to  go  out  with 
the  speakers."  Dozens  of  other  priests  have  expressed  their 
desire  to  speak  to  street  audiences. 

Publicity 

The  Catholic  press,  from  ocean  to  ocean,  has  been  generous 
in  giving  us  space.  And  pastors,  everywhere,  have  gladly  an- 
nounced our  coming.  So  good  have  they  been  that  often  they 
have  made  us  thoroughly  ashamed  of  having  done  so  little. 

The  secular  press,  daily  and  weekly,  have,  when  reporting 
our  meetings,  given  favorable  versions  of  them.  Many  news- 
papers have  sent  out  their  photographers,  immediately  upon  our 
arrival  to  picture  our  outfit,  and  others  have  used  our  own  three 
column  cuts  of  our  auto-van,  also  pictures  of  the  Guild  speakers. 
We  are  happy  to  say  that  during  our  seven  years  open  air 
work  not  one  hostile  newspaper  report  has  been  seen,  and  we 
have  gathered  the  newspaper  reports  for  our  scrap-book. 

In  one  city  only  has  a  letter  in  opposition  to  our  Catholic 
propaganda  appeared  in  the  newspapers.  This  was  in  Pitts- 
field,  Massachusetts.  An  Italian  evangelical  minister  wrote  a 
letter  to  The  Eagle  in  which  he  *  Vehemently  protested"  against 
the  assertion  that  the  infallibility  of  the  Pope  applies  only  to 
his  definitions  of  faith  and  morals.  The  gentleman  had  great 
praise  for  Garibaldi. 

Of  course,  it  was  to  be  expected  that  vicious  sheets  like 
The  Menace  would  enter  upon  a  relentless  tirade  against  *' Car- 
dinal O'Connell's  Roman  Catholic  missionaries  in  the  streets 
and  parks  of  Protestant  Massachusetts." 

Their  evident  intention  was  to  suggest  "rough  house"  treat- 
ment for  us.    But  this   was  never   attempted.     Their  fake  ex- 


CROSS  COUNTRY  TOUR  75 

priests  and  ex-nuns  do  well  to  appreciate  the  fact  that  free 
speech  and  free  assembly  is  the  law  of  our  land  and  not  for  the 
purpose  of  riot  or  slander.  We  go  .out  to  tell  what  our  Church 
teaches  us  to  believe,  as  having  the  one  authoritative  voice  in  all 
this  world  regarding  things  religious  and  moral,  not  to  insult 
those  who  differ  with  us,  therefore  our  receptions  have  always 
been  courteously  American.  There  is  no  danger  of  Americans 
losing  their  rights  if  thfey  use  them.  Slanderers  are  not  brave 
with  the  courage  of  free  men,  but  brazen  with  the  impudence  of 
the  Father-of-Lies. 

From  competent  editors,  who  are  truly  American  and  who 
regard  civil  liberty  as  the  safeguard  of  our  individual  right  to 
worship  God  after  the  manner  of  our  conscience,  we  have 
received  high  and  most  welcome  tributes. 

In  reporting  our  meeting  in  Central  Square,  Cambridge, 
Mass.— The  SenUnel  told  of  the  2000  persons  who  had  listened 
with  attention  and  had  cheered  the  speakers  when  they  drove 
off  in  the  auto-van.    The  Editor  took  this  occasion  to  say: 

The  Sentinel, 

(Cambridge,  Mass.) 

"However  intelligrent  men  may  differ  we  may  feel  thankful  that 
while  the  urge  of  national  and  race  hatreds,  rivalries  and  sordid  busi- 
ness grreed,  beats  furiously  against  truth,  threatening  to  engulf  the 
world  in  its  swirl  of  chaos,  it  is  well  such  an  unswerving  institution 
as  the  Catholic  Church  exists;  its  truths  of  philosophy  should  be 
preached  not  alone  at  the  altar,  but  also  by  laymen  on  the  street 
corner,  if  for  no  other  reason  than  to  counteract-the  vicious  and  un- 
patriotic not  to  say  blasphemous  utterances  of  those  who  abuse  lib- 
erty in  the  name  of  liberty." 

"The.  street  corner  is  the  natural  forum  of  democracy  and  woe 
is  coming  to  a  people  of  whom  it  can  be  said  in  the  words  of  Scrip- 
ture: 'Wisdom  cries  out  in  the  streets,  and  no  one  marks  it.'  " 

The  Journal-Gazette 
(Fort  Wayne  Ind.) 

From  a  two  column  report  we  cull  the  statement  of  "The  maister- 
ful  expresion  of  the  fundamental  teachings  of  the  Catholic  Church 
(which)   was  received  with  close  interest  and  evident  appreciation. 


It  CAMPAIGNING  FOR  CHRIST 

The  Vallejo,  Calif.  Morning  Times  in  its  editorial  com- 
mendation said: 

"It  pays  to  advertise.     In  other  words  the  man  or  organization 

that  wants  to  get  anywhere  ill  these  modern  'days  has  to  advertise 

but  the  significant  feature  of  the  affair  is  that  the  Catholic  Church,  the 
most  conservative  of  all  demoninations,  has  realized  the  fact  that  the 
way  to  reach  the  people  is  to  go  where  the  people  are  and  publicly 
state  that  which  it  is  desired  4;hat  the  people  knt^w." 

The  Daily  Globe, 

(Atchison,  Kansas.) 

'"i'  ioligion   was  made  plain   to  the  public  in  such  ;i 

manner  •  -ay  with  some  of  the  bigotry  and  prejudice  that 

fxivMts." 

Tiie  approval  of  the  Catholic  press— so  essential  to  our 
venture— has  •in  every  instance  been  most  favorable  :  We 
submit  a  few  excerpts. 

Western  Catholic, 
(Quincy,  111.) 

From  an  open  letter  :  "I  have  not  met  many  in  this  City  of 
Los  Angeles  who  had  very  deep  respect  for  any  religious  denomination 
until  out  of  curiosity  they  went  to  hear  the  Catholic  Truth  Guild 
speakers  explain  Catholic  Truth." 

America 

(New  York  ) : 

"The  Auto- van  work  demonstrates  the  fact  that  a  public  ex- 
planation and  defense  of  the  Church's  doctrines,  in  the  streets  of  our 
modern  cities,  are  not  merely  possible,  but  eminently  practical.  Why, 
tirdeed,  we  always  wondered,  should  this  be  less  feasible  now  than  in 
the  days  when  the  Apostles  first  preached  Christ  in  Jewish  villages- 
or  pagan  towns?" 

The  Catholic  Bulletin, 

(Cleveland,  Ohio)  :  :,    ♦ 

"We  hope  the  Catholic  Truth  Guild  will  find  many  followers 
who  will  work  with  equal  humility  and  earnestness  with  the  hierarchy' 
for  the  spreading  of  the  truth  to  the  hungry  multitude." 

The  Catholic  Mirror, 
(Springfield) : 

"It  is  a  divinely  inspired  work  the  good  of  which  can  not  easily 
be  estimated." 


CROSS  COUNTRY  TOUR  77 

The  Pilot, 

(Boston) : 

"A  few  weeks  ago  we  were  in  one  of  the  cities  of  this  state  when 
the  auto-van  passed  through  on  its  way  to  the  place  of  meeting.     It 

was  something  to  give  the  heart  of  a  Catholic  ^a  thrill when 

the  van  stopped  and  the  meeting  began,  there  were  hundreds  ready 
to  forget  their  business  and  to  give  ear  to  the  words  of  explanation 
of  Catholic  Truth,  Most  of  them  were  doubtless  moved  by  curiosity. 
Some  perhaps  came  to  scoff,  wondering  at  men  and  women  presum- 
ing to  stand  on  the  street  corner  to  talk  about  the  Catholic  religion. 
No  doubt  there  were  Catholics,  too,  who  marvelled  at  the  courage  of 
these,  their  coreligionists,  in  speaking  publicly  on  a  matter  which  they 
themselves  too  often  consider  taboo  among  their  non-Catholic  friends. 
"The  very  sight  of  that  gathering  brought  home  the  realiza- 
tion that  if  the  auto-van  meetings  did  nothing  else  they  taught  our 
Catholics  to  consider  the  duty  that  they  have  to  be  apostles  for  the 
faith,  and  in  order  to  do  that  to  acquire  a  better  knowledge  of  it." 

The  Catholic  World, 
(New  York) : 

"They  have  been  preaching  Catholic  doctrine  in  the  open  for  the 
past  six  years.  In  fiact  they  began  their  apostolate  a  year  before  the 
birth  of  the  Catholic  Evidence  Guild  in  England." — besides  distribut- 
ing literature  they  have  "at  the  same  time  spread  most  effectively  a 
knowledge  of  the  Faith." 

Distributing  Literature 

We  have  the  Bible  word  for  it  that  Faith  comes  by  hear- 
ing. Yet  the  human  voice  guided  b^  the  Holy  Spirit  is  not 
alone  capable  of  carrying  the  glad  message  of  Christ  to  those 
weary  of  doubt  and  sick  of  sin,  there  are  many  records  of  con- 
versions from  readiifg  God's  Word  and  from  reading  other  books. 

Prom  our  auto-van  we  have  sold  68,000  cloth  bound  books, 
50,000  pamphlets  and  1252.  subscriptions  for  Our  Sknday  Visitor. 

Indeed,  the  circulation  of  Catholic  literature  has  been  and 
^is  one  of  our  special  hobbies.  If  aside  from  inducing  our  own 
people  to  ^ead  much  more  than  they  do,  the  non-Catholic  read- 
ing public  could  be  interested  in  the  reading  of  the  high  grade 
matter  put  out  year  after  year  by  Catholic  publishing  houses,  it 
is  certain  that  cultivated  folk  would  eventually  begin  to  see 
Holy  Mother  Church  as  she  is,  as  ever  the  great  patron  of  learn- 
ing, of  art,  of  science,   and   beyond   and  above  all  else,  as  the 


78  CAMPAIGNING  FOR  CjHRIST 

builder  of  religion  in  the  heart  of  man,  the  keeper  of  truth  by 
the  indwelling  of  the  Holy  Ghost. 

We  are  glad  to  say  that  during  the  blessed  years  we  have 
been  in  the  Church  we  have  circulated  111,000  cloth-bound 
books,  750,000  sixteen  page  pamphlets,  33,000  weekly  papers, 
and  procured  1,500  subscriptions  for  Catholic  publications. 

May  we  say  again  that  in  Campaigning  for  Christ  our  work 
is  never  permitted  to  treat  of  mere  secular  interests.  We  tell 
the  people  what  we  Catholics  believe,  what  we  do  not  believe; 
what  self-evident  truths,  right-reason,  history  and  revelation 
compel  us  in  conscience  as  obedient  members  of  the  Catholic 
Church  and  as  loyal  citizens  of  our  country,  to  believe.  Our 
Catholic  Truth  Guild  puts  forward  as  of  first  and  foremost  im- 
portance finding  God's  Church  and  thus  one's  way  home  to 
Heaven,  and  it  takes  the  ground  that  no  better  service  can  be 
rendered  our  country  than  to  stimulate  a  public  spirit  that 
recognizes  God  as  the  Author  of  Nations,  and  thatpat/iotism 
is  not  alone  a  virtue,  but  a  sacred  obligation,  not  to  be  denied 
by  any  right-minded  man. 

An  Appeal 

How  long,  dear  Lord,  how  long  shall  the  enemy  almost  en- 
tirely monopolize  America's  open  pulpits?  Is  it  for  atheists  and 
traitors  that  freedom  of  worship  and  freedom  of  speech  is  ingrain 
in  America's  constitution  ?  Is  it  not  plain,  how  great  a  factor 
the  propagandist  is,  how  vital  a  part  even  the  soap-boxer  plays 
in  shaping  the  thoughts  of  the  ordinary  man,  in  making  public 
sentiment  ? 

We  want  the  readers  of  this  book  to  come  out  with  us,  not 
to  attack  those  who  differ  vAth  us  but  to  set  forth  the  , light  of 
Faith.  We  want  to  see  the  tide  of  public  opinion  turned  in  our 
direction— in  the  direction  of  truth  universal.  We  want  good 
men  and  women  to  help  Religion  and  Patriotism  get  their 
innings  out  in  the  highways  and  byways.  We  want  the  Catholic 
laity  to  take  an  active  part  in  Campaigning  for  Christ. 


OUR  COUNTRY 

CHAPTER  IV 

♦■ 

Our  America  is  a  country  of  many  diversified  elements.  It 
is  as  though  God  Almighty  had  invited  all  the  people  of  the 
earth  to  gather  here,  unwittingly,  to  work  out  unity  in  the  basic 
structure  of  civil  society  and  with  their  diversity  of  culture  had 
effected,  unconsciously,  a  wonderful  mosaic  of  national  life. 

Here  humanity  and  Chri-stianity  test  out  together  funda- 
mental principles,  natural  and  supernatural,  for  universal  appli- 
cation. Here  the  inalienable  God-given  rights  of  man  are  pro- 
tected effectually  by  the  strong  arm  of  the  law.  Here  freemen 
freely  render  the  worship  to  God  which  belongs  to  God,  as  they 
render  to-<Caesar  what  belongs  to  Caesar. 

God  is  good  to  us.  He  has  given  us  a  land  flowing  with 
milk  and  honey.  Our  actual  wealth  is  truly  marvelous^  and  our 
potential  wealth  beggars  description.  Our  variable  climate, 
soil,  mineral  deposits,  forests  and  water-ways  are  all  that  man 
could  desire  for  the  satisfaction  of  his  material  wants.  Our  in- 
ventive genius,  our  organizing  and  directive  abilities  and  the  in- 
dustriousness  of  our  varied  populace  haVe  set  our  country  in  the 
forefront  of  the  nations  of  the  world. 

Certainly  we  should  give  praise  to  God  and  to  our  fore- 
fathers, who  builded  so  wisely  and  so  well.  And  we  should  ask 
ourselves,  philosophically,  if  we  are  worthy  of  this  heritage,  if 
we  are  a  deserving  generation  faithful  to  our  trust.  Shall  we 
be  so  true  to  this  safe  and  sane  democracy  as  to  preserve  civil 
liberty  and  the  right  of  conscience  for  those  who  come  after  us? 
Are  we  for  God  and  Country  as  were  our  forebears  before  us? 
This  is  a  question  which  we  should  be  able  to  answer.  If  we  can 
answer  in  the  affirmitive  we  are  Americans.  'Tor  God  and 
Country"  is  the  motto  of  the  Catholic  Truth  Guild,  and  as.it 
teach^  lEue  (iiJat^QlickQi  it  insekes.  true  Americanism, 


8G 


CAMPAIGNING  FOR  CHRIST 


It  is  certaii^  that  the  press  of  moral  danger  in  many  depart- 
ments of  our  civil  life  is  an  increasing  cause  for  fear  that  our 
national  fabric  is  weakening,  that  Columbia  may  not  live  her 
thoij^and  years. 


Martha    Moore    Avery    defining:    Catholic    principles    in     which 
democratic  government  takes  root. 


OUR  COUNTRY  H 

Yet,  reading  history,  sacred  or  profane,  one  must  know  thM 
prosperity  and  adversity,  good  and  evil,  peace  and  war,  have  ever 
been  ,the  lot  of  national  existence.  So,  that  after  all,  it  is  the 
personal  morality  of  its  citizenry  that  tells  in  maintaining  jus- 
tice as  the  foundation  of  the  state. 

Looking  into  the  future,  as  far  as  human  eye  ca^  see,  the 
Father  of  our  Country  beheld  in  clear  vision  the  necessity  of 
safeguarding  religion  and  morality  in  the  interest  of  our  glorious 
country.    He  said  in  his  (Washington's)  Farewell  Address: 

"Religion  and  morality"  are  the  two  "great  pillars  of  hu- 
man happiness." 

"Religion  and  morality  are  indispensable  supports"  of  our 
political  prosperity  and  therefore  our  national  safety. 

"Religion  and  morality  ought  to  be  respected  and  cherished 
by  the  mere  politician  equally  with  the  pious  man." 

"Religion  and-^morality"  are  two  great  pillars  upon  which 
American  citizens  can  "claim  the  tribute  of  patriotism"— these 
are  "the  firmest  props  of  the  duties  of  men  and  citizens." 

"Religion  and  morality"  are  the  guarantees  of  security,  of 
property,  of  reputation,  of  life  itself.  "Let  us  with  caution  in- 
dulge the  supposition  that  morality  can  be  maintained  without 
religion.  Whatever  may  be  conceeded  to  the  influence  of  refind 
education  on  minds  of  peculiar  structure  reason  and  experi- 
ence both  forbid  us  to  expect  that  national  morality  can  prevail 
in  exclusi^on  of  religious  principle." 

Happily,  religious  conviction  abides  in  the  nation.  In  a 
letter  to  Rev.  James  Edward  Freeman,  D.  D.,  an  Episcopal 
Bishop  of  Washington  (Oct.  1st,  1923),  President  Calvin  Cool- 
idge  expresses  with  equal  force  the  basic  necessity  of  religion 
as  did  the  Father  of  our  Country : 

"The  foundation  of  all  progress,  all  government  and  aU  civiliza- 
tion is  religion.  Our  country  is  not  laclcing  in  material  r.esources  and 
though  we  need  more  education,  it  cannot  be  said  to  be  lacking  in  In- 
telligence. But,  certainly,  it  has  need  of  a  greater  practical  application 
of  the  truths  of  religion.  It  is  only  in  that  direction  that  there  is  hope 
o.   .-t.,.U.,on  ot  our  economic  and  social  problems. 


S2  CAMPAIGNING  FOR  CHRIST 

^  "Whatever  inspires  a^d  strengrthens  the  religious  belief  ai\^ 
fi^ligious  adtivity  of  the  people,  whatever  ministers  to  their  gpirltuft'l 
m©,  is  of  supreme  importance.  Without  it  all  other  efCorts  will  fall. 
With  it  there  lies  the  only  hope  of  success.  The  strength  of  our  coun- 
try is  the  strength  of  its  religious  convictions." 

Happily,  also,  this  sound  doctrine  is  in  very  truth  woven 
into  the  wrap  and  woof,  into  the  fabric  of  our  country  by  the 
Declaration  of  Independence. 

CHURCH   MEMBERSHIP 

It  is  our  purpose  here  to  show  the  religious  status  of  our 
country  as  regards  church  affiliation.  Statistics  prove  a  sorry 
state  of  affairs  as  to  the  unchurched  and,  on  the  ground  of  public 
safety,  this  in  itself  would  be  sufficient  justification  of  any  at- 
tempt to  bring  back  to  the  public  worship  ot  God  more  than  half 
of  our  people.  But  even  though  these  millions  of  the  un- 
churched be  by  no  means  our  sole  quest,  we  shall  "plead  guilty" 
to  the  charge  of  seeking  to  convert  anybody  and  everybody,  be- 
cause it  is  quite  impossible  to  bring  the  Catholic  Church  to  book, 
rightly,  on  this  charge.  There  are  those  who  say,  as  a  rightly 
cultivated  gentleman  with  a  lift  of  his  brow  said  recently  :  "You 
don't  mean  to  say  that  the  Catliolic  Church  has  come  to  this, 
proselytizing  out  in  the  open?"  And  to  these  we  answer:  "Most 
assuredly  we  are  out  in  the  open  to  make  converts—proselytizing 
if  you  please.  The  Catholic  Church  is  not  on  a  par  with  any 
other  religion  under  the  sun.  She  is  quite  within  her  strictest 
rights  to  go  out  into  every  nation  of  the  earth  to  teach  men  and 
women  of  other  religious  beliefs  those  things  that  Christ  her 
Divine  founder  commanded  her  to  teach.  How  then  could  any 
reasonable  objection  be  advanced  against  campaigning  for 
Christ  in  the  open,  since  Christ's  Church  has  the  right  to  the 
public  worship  of  every  man,  woman  and  child  on  the  face  of 
the  earth?" 

Of  course,  if  we  were  one  of  the  sects,  with  mere  man-made 
authority  behind  us  then,  indeed,  we  might  be  convicted  of  bad 
taste  in  seeking  converts.     Yes,  we  are  out  in  the  open  "to 


OUR   COUNTRY  83 

proselytize,"  to  win  converts :  to  induce  if  we  can,  anybody  and 
everybody  outside  the  Church  of  Christ  to  come  in  and  partake 
of  the  Bread  of  Angels,  which  is  given  nowhere  else  on  earth. 

Private  worship  in  truth  is  not  enough,  for  God-made  crea- 
tures. It  is  argued  that  all  good  men  are  not  church-goers,  but 
it  might  as  well  be  argued  that  all  the  good  Americans  are  not 
voters  and,  that  therefore,  inactive  citizenship  is  the  sufficient 
and  right  ideal  of  true  Americans.  We  have  but  to  listen  to  that 
great  and  good  American,  the  late  Theodore  Roosevelt,  who  re- 
plies to  this  charge: 

"Yes,  I  know  all  the  excuses.  I  know  that  one  can  worship  his 
Creator  and  dedicate  oneself  to  good  Wving  in  a  grove  of  trees,  or  by  a 
running  brook,  but  I  also  know  as  a  matter  of  fact,  the  average  man 
does  not  thus  worship  and  dedicate  himself." 

With  Washington  and  Roosevelt  and  Coolidge  we  readily 
grant  that  for  the  ''minds  of  peculiar  structure"  a  private— a 
personal— religion  m^y  suffice  to  keep  their  conduct  up  to  the 
mark  of  public  morality.  But  that  is  not  enough.  It  does  not 
fulfill  the  first  commandment. 

For  practical  purposes  of  every  day  life,  God  has  set  us 
under  a  well-defined  authority— The  Ten  Commandments.  This 
being  so,  as  a  gauge  of  the  moral  status  of  the  country  we  set 
off  the  public  worshippers  as  against  those  who  have  no  church 
affiliation.  .  Not,  of  course,  that  we  assume  all  church-goers  to 
be  upright,  creditable  men  and  women,  but  rather  that  we 
assume  non-church  goers  t9--be  always  wrong  in  throwing  aside 
the  public  acknowledgment  that  Almighty  God  is  the  giver  of 
life.  _ 

Surely,  a  declining  church  attendance  is  apparent  to  tlie 
looker-on  anywhere  in  America,  especially  in  contrast  to^  the 
earlier  da,ys  in  which,  at  least,  tHe  Blue  Laws  sent  everybody  to 
the  Meeting  House  on  Sundays.  Those  were  the  days  when  the 
public  worship  of  God  gave  a  stabilizing  influence  to  the  mold 
and  character  of  men— when  the  Fathers  of  this  Afherican  sup- 
erstructure of  democracy,  security  and  prosperity,  were  guided 


84  CAMPAIGNING  FOR  CHRIST 

and  strengthened  by  the  mind  and  power  of  Almighty  God. 
Unless  God  build  the  state,  they  labor  in  vain  who  build  it. 

According  to  the  religious  statistics  of  1923  there  are  in  the 
United  States  49,405,977  accredited  Church  members— i.e., 
about  two-fifths  of  our  total  population. 

We  give  the  estimated  number  of  the  various  religious 
bodies.  All  but  Catholic  Church  figures  are  taken  from  "The 
Year  Book  of  Churches"  (Council  of  Churches  of  Christ  in 
America,  1923) : 

Protestant  Churches    28,270,251 

7  Eastern  Orthodox  Churches 456,045 

Unitarians    108,560 

Christian   Science    ■ 

Bahais 2,884 

Theosophical   Societies * 64,126 

Vandata  Societies 350 

Jews    400,000 

Catholic   (Cath.  Press  Directory) 20,103,761 


Total  ^  49,405,977 

22    Largest   Protestant   Bodies    (year   Book   of   Churches, 
1923): 

Methodist    Episcopal     4,225,246 

Southern  Baptist  Convention   3,374,165 

Northern   Bap,    Conv,    (Colored)    3,253,733 

Methodist  Episcopal  (South)    , 2,362,598 

Presbyterian  U.   S.  A 1,722,254 

Northern  Baptist  Convention 1,272,250 

Disciples 1,218,849 

Protestant  Episcopal 1,118,396 

Congregational    888,271 

United  Lutheran 801,250 

Missouri    Synod    673,321 

African  Methodist  Episcopal    551,765 

African  Methodist  Episcopal  Zion 412,382 

Presbyterian  U.  S ^. 411.854 

Church  of  United  Bre-thren  Qf  Christ    370,628 

Col.  Meth.  Epis.  Church  In  America 366,315 

Reformed  Church  In  U.  S. 337,526 

Evangelical  Synod  of  N.  A.   .  .  .• 317,986 

Churches  of  Christ   (Independent)   317,937 

Norwegian    I..utheran    260, 88S 

Evangelical  Church    259,417 

Augustana  Synod    204.081 


OUR   COUNTRY  85 

If  the  test  of  morality  rests  upon  the  public  worship  of 
God,  as  it  does,  surely  we  are  warned  that  with  our  national 
increase  of  wealth  our  nation's  integrity  is  due  to  decay.  Judge 
Alton  B  Parker,  (St.  Louis  POST  DISPATCH,  April  2nd,  1922) 
has  put  this  warning  into  words,  and  has  put  his  finger  on  the 
required  remedy  : 

"The  deciine  of  piety  is  plainly  seen  in  our  diminishing-  church 
^attendance."      "\V^  must  capture  the  millions  not  affiliated  with  any 
religious  institution  for  the  church,  if  we  want  to  preserve  for  them 
and  those  who  are  to  come  in  the  next  generation,  our  American  insti- 
tutions" 

So  it  is,  that  when  campaigning  for  Christ,  we  are  at  once 
engaged  in  saving  America  from  greed  and  lust,  from  grind  and 
graft,  from  broken  families  and  empty  cradles,  and  from  all 
that  so-called  realism  that  results  from  finding  "one  root  for 
man  and  brute,"  from  denying  the  moral  responsibilities  of  man 
to  his  Maker." 

Seamy  Side  Out 

What,  indeed,  shall  it  profit  us  to  increase  in  things  material 
if  we  decrease  in  things  moral?  The  full  sum  of  nothing?  Yea, 
rather  the  full  sum  of  desolation,  for  many  a  nation  h§,s  given 
the  world  this  testimony. 

When  campaigning  for  Christ  we  present  the  moral  consti- 
tution of  society  in  contrast  with  the  perverse  notion  that  would 
make  man  a  law  unto  himself.  In  broad  outline  the  rational 
structure  of  civil  society  is  seen  in  the  Ten  Commanadments  but 
in  fullness  it  is  found  in  Christian  dogma,  philosophy  and  his- 
tory. It  is  certain  that  the  family  is  a  moral  body— the  unit  of 
the  body  politic.  Therefore  a  disruption  of  the  family  life  is  a 
breach  in  the  bulwark  of  the  state.  How  open  to  the  enemy  is 
our  moral  well-being  in  the  matter  of  broken  families!  The 
assault  upon  the  authority  and  integrity  of  the  family  is  seen 
in  four  deadly  intrigues  against  it:— Abdication  of  parental 
rights,  divorce,  sex  equality  and  race  suicide.  These  offences, 
taken  together,  breed  an  indulgence  in  sense  pleasures  all  out 


86  CAMPAIGNING  FOR  CHRIST 

of  proportion  with  those  of  the  higher  faculties  of  the  soul  and, 
incomparably  worse,  an  unspeakable  indulgence  in  things  un- 
natural. 

Parental  Authority  Abdicated 

The  absence  of  parental  authority,  all  perversive  as  it  is  of 
present-day  life,  is  the  most  insidious  and  noteworthy  of  our 
anti-family,  immoral  influences.  It  clutches  at  the  very  heart 
of  social  well-being.  It  touches  with  a  leprous  evil  hand  the 
home,  the  school,  the  amusements  of  youth,  even  the  juvenile 
courts.    It  reaches  out  to  the  throat  of  the  nation  itself. 

''Obey  thy  father  and  thy  mother,"  says  the  Law.  "Yes, 
if  it  please,"  says  Young  America!  And  how  shall  the  child 
know,  if  it  be  not  taught  that  his  father  and  his  mother,  being 
God's  agents,  have  more  than  a  mere  Kliman  authority  over 
him?  How  shall  he  know  that  they  are  responsible  to  God  for 
his  obedience  to  them  and  that  he  is  responsible  to  God  through 
obedience  to  them? 

'■Honor  thy  father  and  thy  mother,"  says  the  Law.  "Yes," 
says  Young  America,  ''If  they  be  honorable!"  How  shall  the 
child  know  if  he  be  not  taught,  that  the  drunkard  and  the  virago 
are  entitled  to  honor  by  reason  of  God's  dignities?  Can  he  see 
for  himself  that  this  father  and  mother  are  made  in  God's  image 
and  that  sin  and  the  sinner  are  not  in  the  same  category  of 
things?    How  can  he  see  God's  hand  unless  somebody  show  him? 

Surely  something  must  be  done  to  teach  these  lessons: 
Parental  respect  and  parental  authority  are  basic  needs  for  the 
com.mon  good;  they  cannot  be  dispensed  with  without  courting 
destruction,— it  is  to  ruin  we  are  tending  unless  we  stem  this 
evil. 

Divorce 

The  materialist  theory  of  things  human  has  so  confused 
the  mind  of  the  multitude  that  marriage  is  thought  to  have  only 
the  stability  of  ph(ysical  emotions— to  be  made  or  to  be  broken 
upon  the  impulse  of    the    sensitive    appetites.     Divorce  is  not 


OUR  COUNTRY  87 

merely  tolerated,  it  is  now  set  forth  as  a  credit  to  be  cashed  in 
by  the  gift  of  public  honors : 

"I  have  dared  to  do  unusual  things,"  says  Mrs.  O.  P.  H.  Bel- 
mont, divorced  wife  of  WllUam  K.  Vanderbilt,  the  president  of  the 
National  Woman's  Party;  "I  vvaa  the  first  woman  in  America  to  dare 
gret  a  divorce  from  an  lofiuontlal  man.     Up  to  that  time  only  actresses 

got  divorces I  oliau&Qd  all  that.     I  made  divorce  possible  for 

American  women.  I  hawj  ^one  down  the  aisle  of  a  church  when  wo- 
men I  had  known  since  oliilBhood  drew  back  in  their  pews  and  refused 
to  notice  me.  I  have  baen  a  gruest  at  parties  when  the  hostess  was 
the  only  woman  who  would  speak  to  me.  Now  divorce  is  respectable 
and  I  have  been  taken  back  into  the  fold.  If  a  woman  is  to  be  elected 
president,  she  should  be  a  strong  and  daring  woman,  with  the  kind  of 
courage  I  had."      (The  Boston  POST  August  18th,   1923). 

However,  those  who  have  mentally  encompassed  the  basic 
structure  of  civil  society  know  that  marriage  lays  the  ground 
floor  of  nations ;  that  just  to  the  degree  that  family  integrity  is 
maintained  just  so  far  does  the  state  prosper  or  decay. 

Surely  it  behooves  us  to  read  the  handwriting  on  the  wall. 
Perhaps  the  tale  of  our  national  affliction  may  best  be  told  by 
contrasting  statistically  the  progress  of  our  country  towards  dis- 
solution with  the  statistics  that  tell  of  Japan's  return  to  national 
health.  Our  lax  legal  system  gives  increasing  encouragement  for 
disrupting  the  sacred  union  of  man  and  wife,  while  Japan's  legal 
system  tends  towards  holding  marital  discontent  within  legiti- 
mate bounds.  We  here  present  a  table  of  statistics  made  up 
from  official  reports  of  the  Department  of  Labor  and  from  three 
subsequent  reports  from  the  Bureau  of  the  Census. 

Divorces 

(Continental  U.  S.) 

Year                  Total  number  Per  100,000  population 

1870                              10,962  28 

1880                              19,663  39 

1890                             33,197  53 

i900                              55,502  73 

1906                              72,062  84 

1916                            112,036  112 

1922                            148,554  136 


88  CAMPAIGNING  FOR  CHRIST 

It  will  be  noted  that  these  figures  show  a  steady  increase 
in  the  number  of  divorces  from  1870  to  1922  inclusive.  The 
rate  of  increase  has  been  something  like  five  times  as  great  as 
the  increase  in  our  population. 

Available  statistics  give  to  America  the  unenviable  distinc- 
tion of  having  the  highest  divorce  rate  in  the  world.  Not  so 
long  ago  this  shameful  distinction  belonged  to  Pagan  Japan.  But 
Japan  has  taken  heed  for  her  life.  That  she  has  set  her  face 
towards  positive  reform  may  be  seen  in  the  following  table  of 
figures : 


— o 

Divorces 

Japan  Year  Book 

Tokyo  1921-22 

Average  each 

year : 

Year 

Divorces                   Per 

100,000  population 

1894  to  1898 

112,892    N 

264 

1899  to  1903 

64,805 

143 

1904  to  1908     ■ 

62,254 

129 

1909  to  1913 

59,270 

115 

1914  to  1918 

58,770 

104 

Whereas  Japan  once  granted  nearly  ten  times  as  many  di- 
vorces as  were  granted  in  our  country  her  record  is  now  so  im- 
proved that  her  rate  is  below  that  of  our  forty-seven  states 
(South  Carolina  does  not  grant  divorces). 

Nor  is  the  table  of  our  national  affliction  half  told  when 
divorce  statistics  are  set  down.  For  marital  suicide  does  not 
bring  happiness  to  those  who  commit  it,  and  God  alone  hears 
the  agony  breathed  in  the  dead  of  the  night  by  "divorce 
orphans"  who  are  deprived  of  the  unity  of  parental  love  and 
the  untarnished  honor  of  a  life  at  home. 

Surely  patriotic  Americans  should  take  alarm  for  it  is  quite 
impossible  to  avoid  state-suicide  if  family  health  is  not  restored 
within  our  borders* 


OUR   COUNTRY  89 

When  Campaigning  for  Christ  we  make  it  dear  that  Caesar 
has  no  right  to  break  up  a  family;  that  this  right  belongs  to 
God  alone,  who,  by  death,  calls  one  or  other  of  the  parents  from 
the  hearthside. 


Sex  Equality 

So  few,  indeed,  are  those  in  our  street  audiences  (or  for 
that  matter  in  the  most  highly  cultivated  indoor  audiences)  who 
are  able  to  rightly  discern  the  sphere  of  the  Church  from  the 
sphere  of  the  State  in  the  matter  of  morals,  that  the  trail  of  a 
modern  sex  equality  serpent  has  well  nigh  become  the  broad 
road  to  the  destruction  of  the  family  in  America.  The  basic 
truth  is  so  simple,  and  these  basic  differences  so  profound !  Both 
the  Church  and  its  unit— the  individual— are  indestructable,  for 
the  Church  is  eternally  triumphant  in  heaven  and  the  individual 
lives  forever  in  happiness  or  in  torment.  Simple,  too,  is  it  that 
the  State— a  moral  body— and  the  family,  its  unit-also  a  moral 
body— belonging  here  on  earth,  and  that  by  the  Author  of  Na- 
tions the  family  is  placed  under  the  law  of  Caesar.  If  Caesar, 
consequently,  permits  by  law  the  health  of  his  family  units  to 
decay,  just  so  short-lived  is  Caesar  himself.  Here  then  is  where 
moral  conflict  comes  in,  when  Caesar  permits  the  individuals 
within  the  body  politic  to  legislate  against  the  rights  of  the 
family. 

We  try,  in  brief,  to  show  the  damage  already  done  to 
Columbia,  and  to  point  out  the  dire  consequences  that  must 
follow  a  progressive  yielding  to  the  clamor  of  highly  organized 
minorities.  It  is  the  natural  rights  in  the  case  and  the  sane  and 
safe  attitude  of  the  great  majority— the  unorganized— which 
should  win  the  day.  Those  radical  bodies  of  men,  and  espe- 
cially of  women,  who  adopt  the  slogan  of  Sex  Equality  "by  law 
established,"  grow  feeding  upon  the  ills  of  civil  society,  as  car- 
rion crows  feed  upon  things  decayed. 


90  CAMPAIGNESTG  FOR  CHRIST 

If  then  the  seamy  side  of  American  life  is  to  be  less  vile 
we  must  by  law  protect  the  integrity  of  the  family— positively 
by  taking  right  action,  negatively  by  preventing  wrong  action. 

Neglected  Children 

Appalling  as  are  the  evil  effects  of  degraded  parenthood, 
divorce,  and  the  doctrine  of  sex  equality,  upon  the  body  politic, 
far  worse  is  the  condition  of  those  children  who  fall  within  the 
sphere  of  these  practices.  They  cannot  escape  misfortune,  and 
it  is  certain  that  juvenile  crime  is  fostered  by  parental  degen- 
eracy. 

The  problem  would  be  simpler  if  the  juvenile  crime  waves 
did  not  overflow  their  banks  and  reach  to  the  children  of  the 
best  parents— by  school  association,  and  by  the  inter-social 
opportunities  of  the  day. 

The  failure  of  home  training  in  things  right  and  wrong 
simply  shifts  the  burden  of  parental  authority  upon  the  should- 
ers of  the  school  teacher,  who  thus  staggers  under  a  two- fold 
burden,  her  own  and  that  of  the  parents.  Hence  it  is  that  from 
this  anomalous  relationship  between  parents  and  teachers  comes 
the  usurpation  by  schools  of  a  moral  personality  that  belongs  to 
the  home  life  of  the  child.  Added  to  the  shifted  duties,  is  the 
teachers  burden  of  practical  supervision  of  the  dress  and  the  per- 
sonal cleanliness  of  the  children.  All  these  contributory  causes 
of  disorder  to  normal  school  duties  throw  out  of  harmony  the 
school  life.  Then  comes  all  sorts  of  fad-proposals  that  win 
more  or  less  of  a  hearing  because  the  schools  are  said  to  be  un- 
satisfactory in  the  practical  training  of  the  child— ar^  truth  over 
much  exaggerated.  Unhappily,  now  and  then  one  or  another 
of  these  fads  gains  entrance  into  the  very  school  curriculum. 

With  an  alien  authority  foisted  upon  teachers  as  a  conse- 
quence of  vicious  or  incompetent  parents,  is  there  any  wonder 
that  this  unnatural  friction  should  occasionally  find  its  out- 
break in  school  strikes  in  which  children  take  this  parent- 
teacher  authority  upon  themselves? 


OUR   COUNTRY  91 

In  campaigning  for  Christ,  we  seek  to  trace  back  th€  «f^a 
manifested  by  children,  to  the  fact  that  God's  Authority  hpA 
been  denied,  and  that  denying  God's  authority  whether  In  the 
individual  over  himself,— in  the  family  over  Itself,— in  the 
school,  or  in  the  state  over  the  state,  destroys  the  very  life  of 
civil  society. 

At  any  rate  it  is  a  common  opinion  that  the  immorality  of 
our  boys  and  girls  is  tearing  away  the  foundation  of  our  nation. 
Professor  Graham  Christie  of  Johns  Hopkins  University  is  re- 
ported to  have  expressed  this  opinion: 

"It  is  deplorable  to  note  the  reports  of  educators  and  school 
principals  regrarding-  the  evidence  of  lower  standards  of  honor  amonff 
school  children  in  the  large  cities  of  the  country.  In  Chicagro  particu- 
larly I  have  been  told  by  persons  in  direct  contact  with  the  situatloa 
that  conditions  are  really  alarming.  Not  only  docs  there  sec^  to  be 
a  marked  disregard  of  principles  of  honesty  in  studies,  but  both  tht 
girls  and  boys  seem  to  be  lacking  in  a  decent  sense  of  personal  honor 
and  so  undirected  in  their  homes  that  no  one  een  inBtll  into  them  ^ 
sense  of  right  and  wrong." 

That  juvenile  delinquency  speeds  youth  on  to  untimely 
death  by  suicide  is  brought  out  in  the  statistics  of  The  Save- 
A-Life-League  (New  York)  in  its  1923  report.    It  says: 

"The  suicide  of  children  is  a  matter  particularly  distressing,  and 
a  most  serious  problem  to  be  carefully  considered.  In  1919  we  re- 
ported 477  children  suicides.  In  1920  there  were  707.  In  1921  the  num- 
ber increased  to  858.  In  1922  there  were  over  900.  or  nearly  3.000  In 
four  years." 

After  telling  of  the  15,000  persons  estimated  to  have  ended 
their  lives  in  1923  by  self-destruction.  Dr.  Harry  M.  Warren, 
President  of  the  League,  says:  'The  lack  of  the  understanding 
of  life's  true  value,  and  a  lack  of  communion  with  God,  and 
obedience  to  God's  laws  is  the  whole  trouble."  The  Baltimore 
AMERICAN  attributes  the  suicides  among  children  to  the  in- 
fluence of  the  extreme  feminist  movement.  However,  that  may 
be,  the  fact  is,  that  the  juvenife  courts  in  our  large  cities  are 
crowded  with  youthful  offenders.  Reformatories,  detention 
houses,  and  homes  of  refuge,  to  which  offenders  are  sent  when 


92  CAMPAIGNING  FOR  CHRIST 

awsdtiag  Coiurt  action,  arc  crowded  with  unhappy  boys  and  girls 
of  tender  age  whose  offences  against  morality  have  brought 
them  into  the  clutches  of  the  civil  law.  The  point  we  make  is 
that  the  blame  for  the  vast  majority  of  these  cases  can  be  laid 
justly  at  the  door  of  the  neglectful  parents—  as  the  twig  is  bent 
<so  is  the  tree  inclined. 

Former  Vice-President,  Hon.  Thomas  R.  Marshall,  places 
the  cause  of  our  present  plight  in  the  rearing  of  children  with- 
out religious  training,  and  in  the  abdication  of  parental  author- 
ity.   We  quote  (Dallas  NEWS,  April  2nd.  1922) : 

"Fifty  years  ago  the  father  and  mother  were  at  the  head  of  the 
average  American  household,  and  the  children  were  under  authority. 
However  badly  children  were  trained,  they  were  trained  at  home. 
Whether  or  not  they  thoug-ht  anything-  of  religion,  they  had  to  take 
reg-ular  doses  of  it  just  as  they  took  sulphur  and  cream  of  tartar  in 
the  spftig.  Parental  authority  was  assumed  and  recognized,  and 
there  were  not  many  sleepless  hours  spent  by  fathers  and  mothers, 
wondering  if  they  had  convinced  their  children  that  what  they  told 
them  they  must  do  was  the  right  thing  to  do  and  whether  it  met  with 
their  approval.  Children  may  have  been  fed  up  on  religion,  but  In 
adult  years  they  never  succeeded  in  getting  away  from  a  conscience 
which  reminded  them  constantly  that  right  would  be  rewarded  and 
wrong  v/ould  be  punished.  They  may  look  back  to  a  rather  gray  child- 
hood, but  somehow  they  come  to  manhood  and  womanhood  with  well- 
settled  principles  of  life. 

"It  may  be  that  the  age  was  too  strict  and  that  it  had  too  much 
of  hell  and  not  enough  of  heaven  in  it.  But  some  of  us  are  wonder- 
ing wheher  this  modern  age  of  all  heaven  and  no  hell  has  not 
advanced  too  far.  Today  there  is  quite  a  general  current  of  authority 
to  the  effect  that  you  must  not  make  a  child  do  anything  until  you 
convince  its  immature  judgment  that  it  is  right.  In  the  home  the  child 
is  the  controlling  factor;  what  it  says  goes;  what  it  desires  is  accepted 
as  conducive  to  happiness. 

Many  a  child  comes  to  grief  because  his  parents  follow  the 
line  of  least  resistence,  which,  gives  him  in  practice,  the  right 
of  way  withip  the  home.  This  perverse  young  ruler,  strength- 
ened by  the.  folly  of  his  coddling  parents  in  defending  him 
against  the  school  discipline  confirms  the  habit  of  denying  all 
authority.  Here  the  State  steps  in  with  its  authority.  But  since 
the  right-of-his-own-will  has  been  the  child's  rule  of  life  from 
the  first  days,  the  final  result  of  his  perverse  mind  is  seen  in  the 
shibboleth  I    No  God  No  Master. 


OUR  COUNTRY  93 

But  thi«  is  n«t  the  end  of  the  evil  resulting  from  parental 
dodging  of  obligations.  If  child  delinquency  is  prevalent,  then 
in  self-defense  the  State  must  come  in  and  solve  the  probleme 
not  properly  its  own.  It  is  forced  to  assume  a  moral  responsi- 
bility belonging  to  parents  because  of  their  natural  relationship 
to  the  child.  Logically,  rights  and  duties  of  parents  are  prior  to 
the  authority  of  the  State.  But  some  people  reason  in  a  vicious 
circle.  From  the  fact  that  the  State  takes  up  the  duties  left 
undone  by  bad  parents  it  is  falsely  argued  that  the  child  belongs 
to  the  State  and  that  state  dictatorship  is  alone  able  to  solve 
the  vexed  questions  of  our  age.  So  it  is  God  k  excluded  from 
human  affairs. 

No  one  may  reasonably  question  the  right  an(i>the  duty  of 
the  state  to  protect  itself  from  dangers  that  result  from  incom- 
petent, neglected,  or  unfortunate  parental  direction.  However, 
the  state  may  not  usurp  the  natural,  the  primary  rights  of  par- 
ents to  bring  up  their  own  children;  since  this  right  does  not 
spring  from  a  human  source  but  comes  directly  from  God.  It 
is  included  within  those  "inalienable  rights"  which  have  in- 
spired our  Declaration  of  Independence. 

In  campaigning  for. Christ,  we  assume  it  to  be  folly  to  vote 
the  state  the  power  to  instruct  children  in  courses  in  eugenics, 
seic-hygiene,  psycho-analysis,  and  other  immoral  fads.  Just  in  pro- 
portion as  America  sacrifices  parental  authority  for  state  con- 
trol and  Federal  centralization  of  the  education  of  our  children 
just  in  that  proportion  does  the  "remedy"  become  worse  than 
the  disease.  Not  by  legislative  enactment  but  by  Christ's  doc- 
trine comes  the  cure  for  these  moral  ills  that  spring^  up  in  the 
family  and  spread  throughout  society. 

Raee  Suicide 

But  wofse  still  is  race  suicide.      It  brings  to  our  country 

those  evils  for  which  Almighty  Gt)d  wiped  Sodom  and  Gomorrah 

eS  the  face  of  the  earth.    We  must  speak  of  race  suicide,  (that 

wnkpeakable  evil!)  since  it  is  so  brazenly  and  plausibly  argued 


94  CAMPAIGNING  FOR  CHRIST 

for  by  some  seemingly  great  and  reputable  people.  We  do  no 
more  than  to  express  our  horror  of  such  terrible  practice,  to 
stamp  as  an  abominable  evil,  unmentionable  crime,  the  unna- 
tural use  of  those  basic  functions  by  which  God  permits  men 
and  women  to  perpetuate  the  race.  But,  in  so  far  as  the  pro- 
ponents of  this  crime  against  the  race  appeal  to  a  smaller  and  a 
better  progeny,  or  to  the  fear  of  an  over-population,  we  answer 
with  well  authenticated  data  which  controverts  their  statements, 
namely :  that  a  long  list  of  great  names  are  rightly  placed  at  the 
foot  of  large  famili^,  and  that  some  ten  years  ago  our  United 
States  Department  of  Agriculture  set  forth  the  fact  that  the 
production  of  staple  food  stuffs  during  the  preceding  fifteen 
years  had  in^eased  two  and  a  half  times  as  much  as  was  neces- 
sary to  maintain  a  constant  per  capita  consumption.  Thus  not 
one  inch  of  reasonable  ground  is  left  for  them  to  stand  on,— 
for  those  who  presume  that  man,  not  God,  is — in  the  last 
analysis— at  the  helm  of  the  State. 

Empty  Cradles 
In  America's  empty  cradles  there  is  seen  a  decided  resibi- 
eut:e  to  Divine  Authority— to  the  conscience  natural  to  Chris- 
tianity that  50  clearly  marks  off  the  paths  of  virtue  from  those 
of  sin.  We  do  not  desire  to  talk  about  those  things  that  should 
be  "noi  30  mudi  as  mentioned  amongst  us,"  nor  do  we  desire 
to  briag  an  indictment  against  our  country.  But  Vv^e  do  believe 
that  if  one  would  be,  humanly  speaking,  successful  in  winning 
souls  for  Christ,  he  must  recognize  in  full  the  falsity  of  philos- 
ophies that  advocate  an  artificial  lowering  of  the  birth  rate.  In 
contrast  to  those  thoughts  and  deeds  which  defile  the  body  and 
deaden  the  soul,  leaving  a  long  train  of  heart-rending  tragedies 
in  their  wake,  in  contrast  to  these  evils,  we  Catholics  offer  the 
ideals  of  Christian  marriage  with  its  sublime  holiness,  its  spot- 
less purity,  and  its  life-lasting  fidelity.  These  ideals,  supported 
by  the  grace  given  in  the  sacrament  of  Matrimony  and  worked 


OUR   COUNTRY  95 

out  into  everyday  life,  make  the  home  second  only  to  the  altar 
as  the  sacred  place  on  earth. 

It  cannot  be  denied  thai  a  "no-hell"  philosophy  is  reducing 
many  marital  unions  to  a  purely  commercial  basis.  There  ar*, 
unfortunately,  men  and  women  who  would  have  their  heaven 
here  and  now,  "not  up  in  the  skies."  Empty  cradles  are  de- 
fended upon  the  plea  of  the  inability  of  parents  to  support  a  na- 
tural family ;  upon  the  assumption  that  the  smaller  the  progeny, 
the  more  sturdy  the  offspring,  upon  the  notion  that  a  large 
family  denotes  vulgarity;  in  short,  upon  a  hundred  and  one 
silly  and  wicked  pretenses. 

The  resort  to  immoral  practices  to  prevent  motherhood  is 
not  new;  it  is  an  ancient  wickedness.  The  Book  of  Genesis 
attests  that  during  the  infancy  of  the  human  race  Almighty  God 
slew  Onan  for  doing  the  "detestable  thing"  which  so-callod 
emancipated  women  not  only  practice  but  advocate  without 
shame. 

Birth-control  finds  a  place  in  many  a  radical  programmo, 
but  there  are  two  organizations  which  are  particularly  devoted 
to  spreading  its  cursed  propaganda,  one  the  Birth  Control  Lea- 
gue brought  into  existence  in  1914;  the  second,  the  Voluntary 
Parenthood  League  organized  in  1919  under  the  socialistic  lead- 
ership of  Margaret  Sanger,  who  extends  her  doctrine  by  the  use 
of  the  platform  and  the  pen.  Eugene  V.  Debs,  by  a  blasphem- 
ous suggestion,  exalts  Margaret  Sanger  to  a  supreme  place  in 
human  affection;  he  says  she  is  "a  real  benefactor  and  coming 
generations  will  rise  and  call  her  blessed"  (Editorial  RIP  SAW, 
St.  Louis,  May,  1916). 

If  only  the  propaganda  of  birth  control  were  confined  with- 
in Socialist  circles  the  danger  to  American  morals  would  be  re- 
latively slight.  Unhappily,  it  is  not  so  limited.  This  vile  thing 
that  should  be  hidden  has  caught  the  fancy  of  many  a  coterie  of 
"social  workers"  who  shout  it  from  the  house  tops.  We  have 
an  untold  number  of  well-to-do  childless  women,  with  all  per- 


96  CAMPAIGNING  FOR  CHRIST 

sonal  hope  laid  low  in  the  ashes  of  burnt-out  adventure,  whoie 
perverse  pleasure  it  iu  to  *'set  right"  the  affairs  of  poor  families. 
The  consequence  is    that    many  of  the  intelligenaia  who  have 
almost  lost  the  consciousness  of  wickedness  have  prostituted  the 
name  of  "social  worker"  and  have  espoused  this  unholy  cause. 
So  zealous  arc  their  efforts  that  they  seem  to  be  impelled  by  a 
sort  of  black  magic.    Women,  reputed  decent,  view  this  offense 
so  slightly  as  to  talk  freely  of  the  "accidents"  of  birth.    There 
are  some  who  have  so  cast  off  the  shroud  of  womanly  modesty 
as  to  stand  upon  the  streets  of  our  great  cities  selling  birth-con- 
trol   literature.     And    these   individual   instances    of   perverted 
minds  are  but  as  drops  in  the  ocean  compared  with  the  shame- 
less debauch  attempted  by  those  who  protest  against  Federal 
refusal  of  the  use  of  the  mails  to  broadcast  this  filthy  and  poison - 
oii*^  teaching.     However,  these  advocates  of  death  and  damna- 
tion neither  slumber  nor  sleep.    They  have  prevailed  upon  the 
Federation  of  Women's  Clubs  of  the  State  of  New  York  (Con- 
vention, Utica,  Oct.  15th,    1920)    to  unite  their  efforts  in  the 
"speedy,  removal  of  all  barriers  due  to  legal  restrictions,  tradi- 
tions,   prejudice    or    ignorance,    which    prevent    parents    from 
access  to  scientific  knowledge"  relative  to  the  prevention  of  con- 
ception.   This  was  the  signal  for  greater  rejoicing  in  the  camp 
of  the  Godless.    The  NEW  YORK  CALL  sent  its  representative 
to  interview  the  officials  of  the  Voluntary  Parenthood  League 
and  this  Socialist  daily  reported  as  follows  (Oct.  ISth,  1920) : 

"I  am  very  glad  to  hear  it.  Ju«t  as  woman  have  drawn  together 
ttt  demand  political  freedom,  they  are  now  banding  togrether  to  ask  for 
creative  freedom.  They  are  awakening  to  the  fact  that  blrth-oontrol 
la  the  most  necessary  thing  for  that  freedom." 

With  the  prestige  of  the  woman's  clubs'  behind  them,  these 
"nature-reformers"  held  their  First  American  Birth  Control 
Convention  (Nov.  11th,  1921)  in  New  York  City.  It  so  chanced 
that  the  International  Arms  Conference  was  in  session  in  Wash- 
ington.    To  this  body  the  faddists  telegraphed  the  dictatorial 


OUR   COUNTRY  97 

message:  "that  the  limitation  of  the  world's  population  was  the 
only  solution  of  world  peace." 

So  it  was  that  this  pestilence  which  once  skulked  in  dark- 
ness was  sent  leaping  over  the  face  of  the  earth:— altogether 
now  as  ever  it  is  ''the  clean  of  heart  that  shall  see  God." 

Evidently  their  success,  especially  with  the  New  York  Wo- 
man's Clubs,  whetted  the  appetite  of  the  Voluntary  Parenthood 
propagandists  for  bigger  game,  which  they,  very  soon  captured. 
In  June  of  1922  there  was  held  the  Woman's  Clubs  Convention 
in  Chautauqua,  N.  Y.  The  assembled  delegates  claimed  to 
represent  40,000  clubs  federated  within  forty-eight  states  and 
two  territories,  with  a  total  membership  of  more  than  two  mil- 
lion. This  convention  committed  itself  to  birth-control.  The 
WOMAN  CITIZEN  (N.  Y.  July  1st,  1922)  reported  that  no 
discussion  of  this  ''controversial"  subject  was  permitted  by  the 
lady  powers  who  held  a  firm  hand  over  the  delegates  '^but  the 
Welfare  Department  was  instructed  to  carry  on  a  compaign  of 
education  on  the  subject  of  birth-control."  No,  not  one  voice 
crying  out  "for  shame"  amongst  those  delegates  who  assumed  to 
represent  more  than  two  million  women!  Is  America  well  on 
the  road  towards  the  fate  of  Greece  and  Rome?  That  good 
American,  Colonel  Roosevelt,  has  well  characterized  this  tribe 
who  prey  upon  decency :  ^       . 

"Blatant  shame  reformers  who  in  the  name  of  the  new  moralltv 
preach  the  old,  old  vice  and  self-indulgence  which  rotted  the  mora! 
fiber,  and  then  even  the  external  greatness  of  Greece  and  Rome." 

Happily,  the  nation  has  a  strong  defender  in  the  General 
President  of  the  Daughters  of  the  American  Revolution.  Mrs. 
George  Maynard  Minor,  addressing  the  delegates  of  the  D.  A.  R. 
in  national  convention  assembled  (Wash.  D.  C,  April,  20th, 
1923)  has  this  to  say: 

"Birth  control  aims  straight  at  the  hearth  stone  of  the  Ameri- 
can home.  Make  no  mistake  about  that.  It  Is  for  you  to  keep  the 
homes  of  the  nation  firmly  built  on  the  sure  foundations  of  the  psist  ! 


^•S  CAMPAIGNING  FOR  CHRIST 

an.]  as  lontt  as  millions  of  little  hom«8  dot  tht  kllUAdw  aad  bfoad 
pUtins  of  Amsrloa,  th«  aoctatist  will  ZMT«r  r^kltse  hie  vtvt&  iTrwjitj  Cif 
sinklnr  them  and  all  else  In  the  colleetive  ownerirlilp  pool  Of  t]i«  redd." 

After  all,  Solomon  was  wrong  I  Thera  is  scnnething  new  with 
these  womca,  who  deny  all  power  in  heaven  and  seek  all  the 
power  on  earth,  they  have  invented  an  altogether  new  view  to 
take  from  women  her  place  of  digiiity  and  security  within  Chris- 
tian civiliamtion.  Pitiable  to  confess,  motherhood  has  become  a 
trade  and  the  rearing  of  children  an  indastry,— all,  if  you  will, 
in  the  name  of  Morality,  the  folly  of  the  "double  standard." 
At  the  Pan  American  Conference  of  Womens'  Parties  (Balti., 
April  22nd,  1922)  Mrs.  Emmelinc  Pankhurst  gave  her  material- 
istic conception  of  history  an  ailing.    To  quote  her  wwds : 

"The  &*««,t««t  lnd«rtry  for  women  always  hfta  beea  an4  tUwigrB 
will  be  maternity.  Th97  want  e^euTlty  In  that  oooupaticm.  7lh9f  $|pe 
the  srreatest  i^roduders  aad  maBtttci^wr«re  in  ih*  world.  Tb«f  oyo- 
duce  children  tuad  maA'nfcboturo  thetn  tn  the  sftn^e  that  they  tfftlfi  fB«tn 
after  they  are  born." 

To  be  sure  this  new  ''trade  of  motherhood"  found  its  way 
into  a  woman  suffrage  hearing  before  a  Committee  of  the  Mass. 
Legi^ture  some  twenty  ye&m  ago.  Then,  it  apypeared  to  fall 
upcm  deaf  ears,  but  at  the  Pan  American  Conference  of  Women's 
Parties  it  was  applauded. 

No,  the  end  of  birth-prevention  depravity  is  not  yet  reached, 
for  when  this  body  of  women  can  no  longer  foist  their  mental 
outrages  upon  the  %Tiale-sex,  then  the  inventions  of  bell  will 
come  to  their  assistance.  Having  set  out  openly  to  teach  con- 
traceptive processes,  there  is  now  "up-their-sleeves"  a  further 
step  to  be  taken.  Bolshevist  Russia  is  their  ideal  land  of  sex- 
freedom.  Not  merdy  is  it  quite  legal  to  teach  what  Margaret 
Sanger  is  convinced  will  "create  a  race  of  flioroughbreds"  in 
Russia,  but  under  the  hateful  nurture  of  things  detestable  by 
Madame  Alexandra  Kollantay,  abortions  arc  provided  for  under 
tiie  law.    To  c^ote  vxt  oi  tho  dm—  ItMMd  br  «be  ''AU  Rtiatia 


OUR    COUNTRY  97 

Central  Executive  Committee  of  the  Soviets  (IZVESTIA  Offi- 
cial Soviet  Daily,  Nov.  18th,  1920) : 

"I— The  artificial  interruption  of  pregnancy  is  hereby  per- 
mitted provided  it  is  performed  in  Soviet  hospitals  where  the 
minimum  of  injury  is  assured/' 

In  campaigning  for  Christ  we  would  be  glad  to  ignore  the 
prq)aganda  and  the  influence  of  these  modern  Onanists 
altogether.  But  we  know  that  the  arguments  for  fewer  chil- 
dr«n,  or  none  at  all,  as  the  road  to  health,  wealth,  and  pleasure, 
have  captured  the  imagination  of  so  many  that  it  threatens  the 
very  life  of  our  Republic.  We  point  out  that  empty  cradles 
take  away  the  dearest  treasures  on  earth ;  that  a  wholesome  state 
of  matrimony  lived  as  a  sacrament  is  at  once  a  source  of  hap- 
piness and  alone  becoming  to  the  nature  of  the  race ;  that  within 
the  Catholic  Church  a  "double  standard"  is  not  known  or 
thought  of,  and  th^t  by  no  standard,  double  or  single,  does  vice 
become  virtue.  By  appealing  to  patriotism  and  to  religion  we 
hope  to  make  an  impression  upon  many  who  will  come  opeoly 
to  the  defence  of  right  thinking  and  clean  living. 

In  France,  the  evil  of  empty  cradles  has  for  twenty  years 
engaged  the  attention  of  Dr.  Alphonse  Bertillion,  the  famous 
anthropologist.  Having  worked  out  statistically  this  danger 
that  threatens  France,  Dr.  Bertillon  makes  his  waning 
emphatic:  "If  the  birth  rate  continues  to  fall  in  the  same  de- 
gree in  eighty  yews  there  will  be  no  France"  (CENTURY 
MAGAZINE,  Jan.  1920) .  H^pily,  French  patriotism  has  come 
to  the  rescue.  On  the  one  hand,  marriage,  birth  and  wage 
bonuses  ore  bdng  oH^r^df  while  oa  Hie  other,  the  publication  of 
sudi  propa^^da  dbeets  as  the  Birth  Ctmtrol,  the  Voluntary 
Parenthood  and  the  KTbo  Malthusian  League  are  permitted  to 
circulate  in  our  coontiy  have  b»en  su^^reased  ^tii^.  It  Is 
hoped  thus  to  induo»  a  rttltm  to  a  noraueil  ttate  of  ncdnd  and  a 
moral  response  to  H. 


100  CAMPAIGNING  FOR  CHRIST 

We  do  not  permit  our  words  moreover  to  rest  alone  on  the 
ground  of  patriotism.  While  all  these  measures  are  good  as  far 
as  they  go,  it  is  certain  that  stable  morality  must  be  based  upon 
religion.  Hence  we  make  it  clear  that  the  cure  for  a  diminish- 
ing population  in  France  or  in  any  other  country  must  be  found 
in  the  standards  of  that  faith  which  the  ''Eldest  Daughter  of 
the  Church"  once  so  gloriously  maintained. 

We  Americans  have  a  bad  record  of  our  own  to  correct.  One 
has  but  to  travel  through  our  New  England  States  to  become 
aware  of  the  fact  that  the  Puritan  stock  is  fast  diminishing,  that 
the  descendants  of  those  sturdy  adventurers  who  came  in  quest 
of  civil  liberty  and  to  whom,  under  God,  we  owe  this  free  coun- 
try, are  now  too  few  to  hold  their  own  Vv^i thin  our  mixed  popu- 
lation. Were  it  not  for  the  great  number  of  immigrants  who 
have  come  to  our  shores  from  all  over  the  world  there  would 
hardly  be  enough  Americans  on  the  "plains  of  Boston"  to  keep 
Old  Glory  ilying. 

This  bad  case  is  stated  succinctly  by  Dr.  R.  J.  Sprague  of 
the  Department  of  Economics  and  Sociology  .of  the  Massa- 
chusetts Agricultural  College,  in  an  address  before  the  Summer 
School  (July  16th,  1921): 

"In  25  years  the  Anglo-Saxon  .stock  of  Massachusetts  lost 
250,000  by  excess  of  deaths  over  births.  During  the  same  period  the 
foreign    stocks  gained  600,000  by  tlie  excess  of  births  over  deaths. 

The  birth  rate  of  the  American  stock  Is  far  below  the  necessi- 
ties of  race  survival. 

This  decline  in    birth  rate  is  due  to: 

1 — Individualism  and  ambition  among  women,  which  cause 
them  to  seek  individual  careers  rather  than  families  and  race  survival. 

2 — Misdirected  education,  which  sends  the  youngsters  after 
fancy  things  rather  than  family,  children  and  eternal  honor. 

8 — Lack  of  enough  vocational  schools,  which  would  enable  boys 
to  sret  an  early  effective  start  in  life. 

A — Too  much  shut-in  life  in  school  and  home,  which  reduces 
the  vitality  of  srirls  and  prevents  the  development  of  ^hild-bearing 
ability. 

6 — Materialism,  worldliness,  play  instead  of  idealism  and  work, 

« — Cost  of  aupportingr 'families  with  elevated  standards. 


OUR  COUNTRY  101 

Am«riMbB  womMi  muet  ohoose  betweea  individual  careers  and 
iho  ftunUy  asd  moa.  Itotbarkood  is  th«  ffreatest  •ccreor  ever  known 
for  womidi,  aad  fatkerhood  alone  oan  brinff  man  to  his  hig-hest  devel- 
opment. 

Amor&fWdiB  must  yet  a  new  ideal  of  the  family  as  the  one  g-reat 
foundation  sioae  of  Indlrldual  development,  the  nation,  and  the  race." 

While  Dr.  Spragn^'s  words  bring  home  to  us  the  serious- 
ness of  the  situation,  his  remedies,  although  good  in  themselves, 
do  not  go  deeply  enough.  They  do  not  reach  the  roots  of  the 
disease.  What  is  needed  more  than  "a  new  ideal  of  the  family" 
is  a  iM^oper  understanding  of  the  old,  true,  fundamental  ideal  of 
the  Catholic  Church  which  teaches  the  sacredness  and  indis- 
solubility of  the  marriage  bond. 

Recently  two  professors  of  the  University  of  California  pub- 
lished in  tibe  Journal  Of  Heredity  (Wash.  D.  C,  Jan.  19th, 
1919)  an  artide  giving  the  same  gloomy  outlook  for  the  survival 
of  the  Mayflower  stock.  Their  conclusion  is  that  by  the  time 
that  the  second  tercentenary  celebration  of  the  Mayflower  comes 
round  there  will  not  be  enough  descendants  of  the  Pilgrims  left 
to  fill  the  cabin  of  another  Mayflower,  if  the  present  decline  in 
their  birth-rate  is  maintained. 

It  would  be  soothing  to  Yankee  pride  and  to  Yankee  nerves 
if  scientific  investigation  could  find  some  other  reason  for  the 
falling  off  of  our  native  population  than  the  deliberate  choice 
of  evil.  The  facts  of  the  case  are  clear,  and  against  facts  there 
can  be  no  argument. 

Tliere  appeared  in  AMERICA  (N.  Y.,  Dec.  17th,  1921)  a 
table  of  figures  compiled  by  the  Social  Service  Federation  of 
the  City  of  Toledo— an  organization  that  administers  the  poor 
relief— which  effectively  denies  the  common  assertion  that  the 
smaller  the  number  of  children  the  better  off  is  the  family.  The 
figures  were  deduced  from  the  records  of  762  families  who,  be- 
cause of  unemployment,  applied  for  relief.  In  all  these  case^ 
the  father  was  the  only  bread-winner.    We  present  the  list: 


102  CAMPAIGNING  FOR  CHRIST 


Number  of  Children 

No  ehildren    199 

1  child    150 

2  children    120 

3  children r. 116 

4  children    71 

5  children    48 

6  children    : 29 

7  children    ^.. 15 

8  children    7 

9  children    .] 

These  figures  give  the  facts  at  the  lowest  rung  of  the  eco- 
nomic and  social  ladder,  but  conditions  at  the  topmost  rung  of 
culture  are  not  more  promising.  Indeed  they  lead  into  the  dis- 
mal swamp  of  extinction.  An  investigation  showed  that  the 
average  number  of  children  of  the  graduates  from  Harvard  and 
Yale  Universities  for  the  years  1881-1890  was  1.5  per  graduate, 
and  that  the  average  progeny  of  the  graduates  of  Vassar  and 
Bryn  Mawr  colleges  was  about  0.8,  of  Mt.  Holyoke  College 
about  0.7  and  of  Smith  College  a  little  less  than  0.6.  Prof.  Cot- 
tell  states  the  case  facetiously:  the  Yale  and  Harvard  student 
Is  the  father  of  three-quarters  of  a  son,  v/hile  the  woman's  col- 
lege graduate  is  the  mother  of  less  than  one-half  of  a  daughter. 
We  may  add  to  this  dire  prospect  the  well  established  fact  that 
the  birth-rate  for  American  men  of  science  has  been  steadily  on 
the  decline  for  fifty  years.  The  Bureau  of  Social  Hygiene, 
founded  by  John  D.  Rockefeller  Jr.  (N.  Y.,  April  3rd,  1923),  sent 
out  a  questionaire  to  691  women  college  graduates  with  the 
result  that  74  per  cent  admitted  practicing  birth-control. 

Everybody  knows  that  to  increase  and  multiply  is  God's 
law  for  those  in  the  marriage  state.  We  know  moreover  that  to 
maintain  our  present  population  a  birth-rate  of  about  four  chil- 


OUR   COUNTRY  IG3 

dren  per  family  is  required;  whereas  today  the  estimated 
average  is  only  two  per  family.  It  is  evident  that  God's  law 
is  not  being  obeyed.  We  are  not  increasing  and  multiplying. 
We  are  courting  God's  vengeance  and  in  His  own  good  time  He 
will  visit  it  upon  us.  One  day  the  Judge  will  come  who  judges 
not  for  time  but  for  eternity  and  then  He  will  wreak  His  ven- 
geance with  terrible  justice.  In  truth  it  is  not  merely  a  question 
of  life  or  death  for  America,  not  merely  an  abstract  question 
of  patriotism ;  it  i^  a  concrete  personal  question  of  conscience 
which  confronts  every  prospective  father  or  mother. 

This  is  the  Catholic  question  we  stress  while  Campaigning 
for  Christ  and  it  is  this  positive  attitude  taken  by  Catholics 
that  stands  like  a  wall  of  adamant  in  defense  of  America,  an  atti 
tude  that  calls  birth-control  propaganda  to  halt.  So,  to  be  reviled 
by  them  is  an  honor  reserved  for  those  who  believe  in,  and  love 
our  Blessed  Lord^.  A  most  hostile  and  active  scribbler  against 
the  Catholic  position  on  birth-control.  Dr.  William  J.  Robin- 
son, has  this  to  say  to  us:  The  Catholic  Church  is  composed  of 
"ignorant  medievalists  and  narrow-minded  bigots,  altogether 
out  of  touch  with  modern  thought  and  the  necessities  of  mod- 
ern civilization".  In  hostile  words,  Margaret  Sanger  has  also 
paid  her  tribute  to  the  Catholic  defense  of  family  purity.  She 
says  :  "The  Catholic  Church,  in  its  stand  against  birth-control, 
has  ranged  itself  on  the  side  of  ignorance  against  knowledge, 
of  darkness  against  light  and  is  therefore  in  harmony  with  the 
attitude  which  the  Church  has  long  maintained." 

From  many  good  Americans  have  come  expressions  of  agree- 
ment with  resolutions  taken  by  the  National  Catholic  Welfare 
Council,  which  read  as  follows  : 

"The  activity  of  the  advocates  of  birth-control  is  an  affront  t« 
all  grenuine  Christians,  and  to  all  other  p«rson»  who  cherish  the  funda- 
mental principles  and  sentiments  of  morality.  We  protest  agrainst  tliis 
unholy  movement,  and  we  take  this  occasion  to  reassert  the  teaohi&f 
of  the  Catholic  Church. 

"Th«  Church  condemns  all  positive  devices  and  methods  of  con- 
trol as  necemNtrily  immoral,  because  they  are  perversions  of  nature  and 


104  CAMPAIGNING  FOR  CHRIST 

violations  of  the  moral  law.  Moreover,  they  lead  inevitably  to  weak- 
ening of  character,  degradations  of  conjugal  relations,  decline  of  popu- 
lation and  degeneracy  of  national  life. 

"As  a  remedy  for  social  and  economic  ills,  birth-control  Is  not 
only  mistaken  and  futile,  but  tends  to  direct  attention  from  genuine 
methods  of  social  betterment." 

What  To  Read 
On  the  principle  that  "evil  communications  corrupt  good 
manners"  and  the  extension  of  this  self-same  principle  that  good 
manners  find  their  roots  in  good  morals,  we  seek  to  show,  in  broad 
outline,  that  America  cannot  long  hold  her  own  intelligently  and 
morally,  unless  there  is  an  upward  turn  in  the  public  taste  and 
a  better  every-day  reading.  We  know  from  information  gath- 
ered at  random,  that,  comparatively  speaking,  very  little  Catho- 
lic literature  is  subscribed  for  even  by  Catholics  who  read  a  great 
deal.  We  appeal  to  these  therefore,  as  being  by  far  more  re- 
sponsible for  swelling  the  broad  stream  of  bad  reading  than 
others,  from  whom  not  so  much  is  to  be  expected.  For  the  crux 
of  this  matter  is  the  recognition  at  once  of  our  moral  obligation 
to  God,  to  ourself,  to  our  neighbor  and  to  our  country;  to  keep 
our  minds  occupied  with  decent  things,  at  the  very  least  with 
things  which  the  natural  law  allows.  We  admit  that  one  may 
cull  the  news  of  both  world  and  local  events  from  the  columns 
of  the  most  sensational  sheet,  but  why  not  buy  rather  those 
papers  which  set  forth  the  self-same  events  in  a  somewhat  sober 
manner,  if  news  be  indeed  our  quest? 

Even  the  bold  type  warns  a  good  mind  to  be  on  guard 
against  evil  communications.  Thus,  when  one  may  see  every 
day  on  street  cars,  trains,  and  in  waiting-rooms,  men,  women, 
boys  and  girls  shamelessly  absorbed  in  headlines  of  murder,  arson 
divorce,  sex-sin,  crime  and  immorality  of  all  sorts  and  degreet 
of  wickedness,  one  is  forced  to  the  opinion  that  degeneracy  has 
certainly  set  in,  -and  the  world  is  sick.  There  is  no  denying  that 
a  taste  for  bad  reading  is  evidence  of  inner  corruption  which  will 
sooner  or  later  break  out  in  bad  acts— like  blotches  of  bad  blood 


OUR  COUNTRY  105 

on  the  body.  We  must  expect,  as  one  season  of  wickedness  rolls 
on  to  the  next,  an  ever-increasing  crop.  When  there  is  a  plenti- 
ful sowing  of  bad  literature  and  a  multitude  of  readers  to  absorb 
the  horrible,  nasty  and  villainous  details  of  crime  we  have  a 
right  to  expect  a  harvest-time  of  whirlwind,  an  ever  increasing 
number  of  criminals. 

When  touching  upon  these  matters,  we  stress  the  fact  that 
the  defense  of  America  lies  in  setting  the  axe  to  the  root  of  the 
evil.  The  punishment  of  prison  bars  will  not  suffice  as  a  solvent 
of  bad  hearts  and  perverse  wills.  We  point  out  that  the  right 
spirit  is  the  fruit  of  religion  alone.  Religion  is  at  one  and  the 
same  time  a  solvent  of  personal  sin  and  of  social  crime— it  gives 
to  God  what  belongs  to  God  and  to  Caesar  what  belongs  to 
Caesar.  The  course  to  pursue,  if  we  are  to  restore  right  spirit, 
is  simple  and  yet  difficult ;  an  herculean  one.  The  burden  comes 
off  by  the  same  means  as  it  was  put  on— by  propaganda.  It  is 
the  same  old  injunction,  divinely  inspired,  to  overcome  evil  with 
good.  To  save  her  life,  America  should  begin  in  many  places 
at  once.  At  the  top  and  the  bottom  of  society,  and  all  through 
the  middle,  in  every  department  of  culture.  Right  standards 
must  be  laught  to  those  who  deal  in  ideas  just  as  the  science  of 
numbers  must  be  taught  to  the  one  who  is  to  become  a  practical 
mechanician. 

This  being  so  why  should  the  false  literati  be  supported  by 
the  purchase  of  their  vile  inventions?  Why  should  Universi- 
ties be  crowded  where  guesses  are  taught  as  science?  Why 
should  mothers  educate  their  daughters  where  such  v/ritings  as 
those  of  Ellen  Key,  August  Bebel,  Karl  Marx,  Charlotte  Perkins 
Glllman  are  used  as  marks  of  progress?  Such  books  are  writ- 
ten with  the  deliberate  intention  of  breaking  up  Christian  cul- 
ture. They  denote  progress  in  the  sense  only  that  the  multitude 
who  endorse  them  are  well  along  towards  the  goal  of  self-in- 
dulgence—the broad  road  to  debauch.  But  nobody  in  all  thia 
world  ever  found  this  the  road  to  happiness. 


106  CAMPAIGNING  FOR  CHRIST 

No  one  may  assume  that  the  more  than  forty  million  boobi 
of  ftction  that  are  published  in  our  country  every  year  are  worth 
while  reading.  Millions  must  be  worse  tiian  listless,  while 
other  millions  raise  the  taste  of  the  reading  public  to  but  very 
little  height,  since  it  is  estimated  that  hardly  one  book  m  a  gener- 
ation comes  up  to  the  standards  of  a  real  classic. 

The  whole  case  is  simple,  for  the  pure  in  heart  do  not 
indulge  in  vile  and  base  sensations,  and  the  clean  demand  right 
standards  of  living  however  many  villians  make  up  the  plot. 
In  campaigning  for  Christ  we  point  out  that  every  one  may 
take  part  with  us  in  a  propaganda  for  God  and  Country  by 
frowning  down  a  commercial  display  of  bad  books.  They  should 
show  nothing  but  displeasure  when  they  see  upon  the  tables 
of  their  friends  that  kind  of  book  which,  if  kept  at  all  in  the 
home  of  decent  people  a  generation  ago,  was  only  to  be  found 
in  a  cache.  The  "Decameron"  of  Boccaccio  is  bat  mildly  realis- 
tic when  compared  with  the  lurid  productions  that  disgrace 
American  letters.  We  should  stand  for  legislation  to  guard 
against  the  sale  of  vicious  books  and  we  should  stand  for  self- 
regulation  above  and  before  all.  After  all  self-regulation  in 
the  choice  of  decent  newspapers  and  books  goes  a  long  way  to- 
v/ards  reform. 

Crime 

If  only  the  fc»r  of  the  Lord,  which  is  the  beginning  of 
wisdom,  were  sufficient  to  prevent  an  increase  of  crime  in  our 
country,  we  should  be  assured  that  the  respect  for  law  is 
holding  its  own.  Unhappily  this  is  not  so.  The  American  Bar 
Association  at  its  Cincinnati  Convention  (Sept.  1921)  selected 
a  special  Committee  on  Law  Enforcement  to  report  the  follow- 
ing year;  and  this  committee,  of  five  able  lawyers,  at  their  San 
Francisco  Convention  (August,  1922)  declared  that: 

"The  orlminal  situation  in  tlv«  Unit«d  States,  eo  far  us  orim»8 
ot  violence  are  concerned,  Ic  irorM  tban  in  any  other  country.  Here 
le  leea  respect  for  law.  W^lle  rour  Committee  cannet  obtain  exaot 
tlierurefl,   from  all   availal»le  seurees   ef  infermatien,   we   estimate   that 


OUR   COUNTRY  K)f 

tli»r«  w«re  mor«  tlMta  8,000  unlawful  homicides  last  7»ar  (1921)  te 
this  country:  tliat  ia  1920  thore  occurred  not  lese  than  9,000  !»uc3i 
homicides,  and  that  in  no  year,  during:  the  past  ten  years,  did  tha 
number  fall  below  8,500.  In  other  words,  during  the  last  ten  years  no 
less  than  85,000  of  our  citiaena  perished  by  poiaon,  by  the  pistol  or 
the  knife  or  some   other  unlawful   deadly  instruments." 

In  the  country  as  a  whole,  the  report  states,  burglaries  have 
increased  1,200  per  cent,  during  the  past  ten  years. 

The  Law  Enforcement  Committee  made  an  additional  re- 
port to  the  1923  Convention  of  the  American  Bar  Association, 
assembled  in  Minneapolis,  in  which  some  interesting  data  is 
presented  on  crime  conditions.  Therein,  comparison  is  made 
with  England,  where  "the  criminal  laws  and  procedure  are  very 
similar  to  our  own,"  and  "France  with  a  criminal  code  strikingly 
different."  We  are  informed  that  "while  the  general  popula- 
tion of  our  country  from  the  year  1921  until  the  year  1922  has 
increased  14.9  per  cent.,  the  criminal  population  has  increased 
16.6  per  cent."  Oa  the  other  hand,  in  England  the  prison  popu- 
lation has  been  steadily  decreasing  since  1876,  especially  since 
1920. 

Murder  Cases 

1922  London 9 All  solved. 

1921  England  and  Wales  63 

1921  New  York  City   260 

1921   Chicago    137 

In  New  York  City  there  were  six  convictions  for  first  de- 
gree murder  in  1919,  one  in  1920,  and  three  in  1921. 

Pop.      Murders 
W19— France   (including  Alsace-Lorraine)   39,402,800     585 
1922— United  States  (48  cities)    21,000,000  1562 

Robberies 

1921— England  and  Wales   95 

1919— France   (last  available  statistics)    121 

1922— City  of  New  York 1445 

1922— Chicago     2417 


108 


CAMPAIGNING  FOR  CHRIST 


In  1922  there  were  7850  murders  in  the  United  States  and 

''6790  cases  of  manslaughter  and  other  unlawful  killings,  total- 
ing in  all  14,640  unjustifiable  homicides." 

In  Chicago  during  the  year  1921  there  were  2,594  robberies 
and  4,785  burglaries.  In  Cook  County,  of  whicJi  Chicago  is  the 
greater  part,  there  were  212  murders  during  the  year.  To  bring 
out  the  number  of  murderers  incarcerated  relative  to  the  prison 
population  in  our  country  this  report  gives  a  typical  prison 
record : 

Prison  Population        Homicides    ^ 

California,  San  Quentin   2584  482 

Nevada    1 50  26 

Idaho    295  50 

New  Mexico    358  77 

Delav/are    349  28 

New  Jersey,  Trenton    1286  290 

Kentucky    S4A  169 

Illinois,  Joilet 1930  454 

North  Dakota    235  26 

Georgia        3547  1429 

South  Dakota   . 320  none 

Indiana        1451  322     » 

Mississippi    1590  641 

Iowa    755  144 

Total    - 15,394  4,138 

Appalling  as  this  record  is  of  4138  murders  in  a  prison  popu- 
lation of  15,394  it  tells  less  than  half  the  tale  so  far  as  safety  and 
soundness  in  our  country  is  concerned,  for  only  a  small  number 
of  the  murderers  are  brought  to  justice.  The  American  Bar 
Association  Committee  attributes  this  fact  to  defects  in  our 
judicial  system,  to  the  fact  that  so  many  criminals  brought  be- 
fore the  courts  do  not  suffer  the  extreme  penalty  of  the  law. 


ITUK    CtTLOVrKT  109 

Another  authority,  Raymond  B.  Fosdick,  in  "The  American 
Police  System"  (N.  Y.,  1920)  shows  how  few  of  Americans  culp- 
able murderers  are  executed  under  the  law.  Omitting  infanticide 
justifiable  homicide,  vehicular  and  other  accidental  causes  of 
deaths,  Mr.  Fosdick  presents  these  figures  : 

Homicides  Executions 

1916    8,372 115 

1917    7,803    ....^, 85 

1918    7,667 85 

From  the  National  Surety  Company,  we  get  the  informa* 
tion  that  thirty  insurance  companies  during  five  years  of  the 
past  decades  paid  claims  as  follows: 

Embezzlements  Burglaries 

1910    ...^, $1,396,081    :^.....:        f886,04S 

1915    ,....      2,030,201    ..,..»     1,2^8,588 

1918  ....,../...      3,060,348    «...«      2,964,700 

1919  ..»«, 4,663,604    >       5,660,305 

1920   5,623,8W    .^. . . .       10,189,852 

(Literary  Digett,  A*^.  Ifik,  W2t) 

The  automobile  thefts  in  m9  as  set  down  by  Mr.  Fosdick 
are  additional  evidence  of  great  disregard  for  die  sevetilh  Cwn- 
mandment— Tiiou  Shalt  not  steal.  We  give  the  figures  for  a 
few  cities : 

New  Yoik    ......     5,517      Oieveland  ....,•..    1,827 

Chicago     r«,, ,.     4,316      Buffalo   986 

Detroit    3,482      St.  Louis  1,244 

Defiance  of  the  law  is  indeed  enough  but  a  further  step  in 
lawlessness  is  taken  by  those  who  presume  by  their  own  will  to 
be  the  law.  More  than  one  hundred  lynchings  ©adi  year  bring 
disgrace  to  our  eoimtry,  and,  even  worse  than  the  mob  ven- 
Qteance.  is  the  daliherate  organizeiL  Jirst-defijee  lawlaasness  of  an 


1 10  CAMPAIGNING  FOR  CHRIST 

innumerable  horde  of  Ku  lUux  Klan&men  Tviio  within  ivtt 
America  coo^y  organize  themselves  for  secret  action  within  an 
''Invisible  Empire."  The  Knights  of  the  Ku  Klux  Klan  assume 
at  once  the  role  of  sheriff,  judge,  jury  and  executioner  of  any  one 
whom  they  falsely  "judge  to  be  un-American."  And  they  "have 
so  extended  their  baleful  reign"  that  Congressman  Tinkham 
of  Massachusetts  has  well  said  that  our  "American  R^ublic  is 
not  in  Revolution  but  in  dissolution,  not  in  ©volution  but  i& 
devolution"  (Wash.  D.  C,  Jan.  13th,  1921). 

So  it  comes  to  the  basic  order  of  things  human  :  The  fear 
of  the  Lord  is  the  beginning  of  wisdom  and  the  love  of  Christ 
leads  to  human  perfection.  Here  in  America  we  lack  religious 
instruction,  and  religious  conviction,  so  the  fear  of  God  is  as 
weak  in  the  individual  as  it  is  weak  in  the  Federal  Government. 
With  the  fear  of  judicial  punishment  absent  the  criminal 
minded  men  and  women  speed  on  to  vicious  deeds.  As  a  climax 
to  lack  of  justice  in  the  State,  self-willed  men  organize  for  venge- 
ance and  are  a  law  unto  themselves.  They  take  into  their  own 
hands  the  rights  and  obligations  of  sheriff,  judge  and  executioner ; 
and  the  vicious  eircle  is  complete.  In  campaigning  for  Christ, 
we  show  our  country  is  sorely  in  need  of  more  and  better  de- 
fenders and  that  belief  in  God  and  knowledge  of  His  law— and 
His  love— are  before  all  things  else  essential. 

Economic  Disputes 
When  dealing  with  tl^e  ever-present  confiiot  between  em- 
ployers and  wage-earners,  our  aim  is  to  bring  out  the  fact  that 
every  relation  between  man  and  mmi  is  a  moral  relation;  that 
the  laborer  is  worthy  of  his  hire,  and  that  equity,  is  at  the  basis 
of  every  exchange  of  work  for  money,  and  of  money  for  mer- 
chandise. While  it  it  every  man's  right  to  fight  his  way  to  the 
top  of  the  economic  ladder,  it  is  at  the  same  time  every  man's 
obligation  to  play  fair  and  square,  aod  the  obUgation  is  equal 
to  the  right  in  every  particular. 


OUR  COUNTRY  HI 

Wo  know  that  the  crowd  before  us  often  has  more  or  less 
sympathy  with  the  socialistic  notion  that  poliUcal  democracy 
leads  on  to  economic  equality,  so  we  take  it  for  granted  that 
we  must  light  their  error  by  teaching  God's  law  and  by  showing 
Bonclusively  that  God's  law  must  stand,  that  "in  the  sweat  of 
his  brow,  man  must  earn  his  bread."  In  present-day  language 
every  man  must  do  something  useful  in  order  to  justify  his  exist- 
ence within  the  body  politic.  Whether  he  has  one,  five  or  ten 
talents,  his  responsibility  is  to  attain,  as  best  he  may,  the  capa- 
city to  wcw-k  them  out  to  his  own  benefit,  and  to  the  advantage 
of  society. 

Practically,  we  count  the  costs  to  the  combatants— the  capi- 
talists and  wage-earners,— of  strikes  and  lockouts,  costs  that 
run  up  into  hundreds  of  miHions  of  dollars  in  a  single  decade. 
We  count  the  material  costs  to  those  not  directly  engaged  in  the 
particular  conflict^  and  we  turn  attention  to  those  costs,  moral 
and  intellectual,  artistic  and  scientific,  that  cripple  the  progress 
of  the  country  and  are  the  saddest  consequences  of  this  sad  un- 
abating  warfare.  Since  justice  is  not  the  aim  of  one  combat- 
ant or  the  other^when  thie  conflict  is  between  those  wielding 
arbitrary  power  on  the  one  side  and  those  spilling  bad  blood  on 
the  other,  the  fight  is  a  never  ending  conflict  in  which  the  public 
1b  under  the  lash  of  so-called  caipital  and  labor  no  matter  which 
0Q«  holds  the  whip-handle. 

If  Justice  were  in  power,  as  in  the  economic  disputes  of  the 
middle  ages,  that  is,  if  both  sides  were  aware  that  God  has  His 
tribunal  on  earth  with  a  judge  who  is  even-handed;  then  the 
entire  public  including  both  sides  to  this  dispute,  could  be  sure 
that  mediation  would  bring  about  conciliation,  and  the  problem 
fd  strikes  and  lockouts  would  be  practically  solved. 

We  also  treat  of  public  ownership  and  control.  We  are 
aware  that  in  the  minds  of  our  crowd  there  may  be  half  formed 
convictions  that  the  public  ownership  of,  at  least,  public  utili- 
ties is  the  cure  for  industrial,  commercial  and  financial  strife. 


112  CAMPAIGNING  FOR  CHRIST 

We  show  that  such  an  opinion  rests  upon  specious  arguments 
that  deny  in  their  background  the  right  of  the  individual  to  own, 
operate  and  inherit  productive  capital  and  that,  in  the  concrete, 
it  is  not  real  facts  and  figures  but  rather  ^'doctored"  statements 
and  imaginings  that  stand  sponsor  for  this  ''first  step  of  rev- 
olution." The  demand  for  government  ownership  shows  art 
utter  disregard  in  most  instances  for  the  incontrovertible  fac- 
that  governmcrt  ownershi")  meaLC  a  positive  increase  m 
costs  of  runnier  ard  eventuLDy  in  individual  taxes,  and  that  it 
tends  decided)  •  to  th<^  suVersioii  of  our  democracy  into  a  pater- 
nalistic olig„rc^.y-  Trulj^,  wc  neci  "more  business  in  govern- 
ment and  lees  goveram  ^.it  in  business,"  as  President  Harding 
well  siiid: 

"Y7e  must  comb«i,t  the  inen-aee  in  the  g-rowing-  assumption  that 
the  atate  must  support  th^  I'^cpi*.  for — government  is  merely 
the  ftsyranty  to  the' people  of  the  rif'^t  an^  opportunity  of  thf^  people- 
to  suppo-t  themselves."  ^  -^ 

We  point  out  that  we  must  protect  and  perfect  our 
democratic  rights  if  we  would  be  true  Americans,  and  that  this 
is  but  rendering  to  Uncle  Sam  what  belongs  to  Uncie  Sam.  The 
case  is  indeed  simple  when  basic  principles  are  held  in  mind. 
Democracy  was  unknown  until  our  Blessed  Lord  taught  the 
Brotherhcod  of  Man,  a  truth  which  was  extended  and  expanded 
by  the  Church  as  a  natural  fruit  of  religion  into  the  foundation 
of  civil  democracy.  This,  then,  is  what  Washington  meant  when 
he  said  that  national  morality  is  dependent  upon  religious  prin- 
ciples This  is  what  makes  of  Church  affiliation  a  gauge  by 
which  to  measure  the  moral  status  and  stability  of  our  country. 
Not,  of  course,  that  each  and  every  church-goer  is  thought  to 
lead  a  morally  correct  life  ;  but  that  it  is  certain  that  many  non- 
church-goers  first  fling  away  obedience  to  God  and  then  loyalty 
to  Country.  In  campaigning  for  Christ,  we  stress  the  point 
that  worship  of  God  leads  to  love  of  Country.— "I  am  the  way, 
and  the  truth,  and  the  life." 


RELIGION  IN  THE  STREET 


CHAPTER   V 

In  Campaigning  for  Christ,  our  street  audiences  in  the  larg^' 
are  made  up  from  these  sixty  or  more  millions  of  our  Americaa 
citizens,  who  are  un-churched.  -  Excepting  the  Cathoii::s,  ti 
course,  there  are  one  hundred  reasons  for  every  one  hundr^ii 
persons  in  the  crowd,  for  not  going  anywhere  to  church.  We 
work  openly  upon  the  principle  that  the  Good  Shepherd  wanfts 
^verv  one  of  them  in  the  True  Fold,  together  with  all  the  others 


Archbishop  Hanna  Sending  the  Secretary  of  the  Catholic^  Truth 
Guild  Home  with  a  N©w  Autovan  and  a  Message  to  Cardinal  CComwll 
•Commending  HJs  Work  In  the  Archdiocese  of  San  Frane4«oo. 


1 14  CAMPAIGNING  FOR  CHRifT 

More  wi.  Thus  we  make  our  message  personal,  whatever  die 
subject  of  our  discourse,  even  though  there  is  a  great  indifference 
to  religion,  arfioAgst  those  who  do  us  the  courtesy  of  lending 
themselves  as  our  listeners. 

Our  first  objective  is  to  win  personal  assent  to  the  doc^'a^ 
that  what  is  morally  good  depends  upon  religion.  Then  fron, 
tliis  poiDt  of  sympathy,  penetrating  here  and  there,  the  whole 
crowd  will  catch  the  sacred  fire.  Now,  since  religion  is  not  the 
many  tnings  it  is  thought  to  be,  our  effort  is  to  drive  home  in 
plain  language  what  religion  is  in  itself. 

What  friendship  is  between  man  and  man,  so  is  religion  be- 
tween God  and  man— an  unseen  though  real  relationship  which 
outwardly  manifests  itself  in  human  acts.  So  it  is  that  religion 
may  be  personal,  unorganized— and  it  may  be  a  system  of  faith 
that  calls  for  organization.  But  the  one  perfect  Religion,  as 
contrasted  with  all  others,  is  not  merely  an  organization,  but 
rather  a  Living  Organism—one  that  can  never  die. 

From  this,  it  necessarily  follows  that  our  only  interest  in 
any  one  of  tfc^ie  multitude  varieties  of  religion,  is  the  fact  that 
by  its  very  lowly  contrast  with  the  Catholic  Religion,  its  lack 
of  satisfaction  may  turn  all  hearts  towards  the  Tnie  Faith. 

When  noting  the  many  forms  of  worship,  from  the  quiet 
manners  of  the  Unitarians  to  the  squirming,  twisting  and  jump- 
ing of  the  Holy  Rollers,  we  steess  the  point  that  even  the  antics 
of  the  Holy  Rollers  k  a  better  demonstration  of  good  will  than 
the  most  brilliant  dental  of  one's  d«ty  to  give  public  worship  to 
Almi^ty  God. 

The  vital  content  of  rdigion— one's  consciousness  that 
together  with  the  whole  human  leoft,  he  belongs  to  his  Creator- 
is  brought  into  discredit  more  and  more  as  aesthetic  pleasures  re- 
place spiritual  thoughts,  and  as  materialistic  philosophy  crcwds 
out  the  knowledge  of  God.  In  N#w  England,  rdlglon  was 
brought  down  from  Heaven  to  earth  by  MaVgaret  Fuller,  when 
seat^  in  the  gallery  of  a  ball-rooin  k  Ibe  tompuiy  of  Ralph 


RELIGION  IN  THE  STREET  115 

Waldo  Emerson,  she  is  said  to  have  been  so  stirred  by  the  exhi- 
bition of  terpsichorean  art  on  the  ball-room  floor  below,  that 
turning  to  Emerson,  she  exclaimed : 
"Ralph,  this  is  poetry ! " 

The  answer  was  characteristic :  "No,  Margaret,  this  is  reli- 
gion." 

By  a  sweep  of  his  pen,  Karl  Marx  exceeds  even  their  views, 
by  putting  religion  out  of  the  world  of  reality.  He  says  rrfigion 
is  "a  fantastic  delusion." 

The  economic  determinists,  in  general,  sum  up  the  full 
measure  of  blindness  by  the  assertion  that  :  "My  religion  is 
Atheism." 

Then,  too,  many  a  time,  in  our  own  day  as  in  all  past  ages, 
seemingly  religious  acts  have  hj^ocrisy  as  their  content.    But  all 
this  depth  of    intellectual    degradation,    moral    corruption  and 
hj^ocritical  action^,  does  not  break  in  upon  the  fact  that  the 
rational  mind  is  capable  of  taking  in  truth  when  it  is  presented 
—that  men  of  good  will  love  truth.    This  fact  is  the  ground  of 
hope— doubt  and  confusion  yield  to  light  when  it  shines  forth. 
Sometimes  we  take  up  the  word  Religion,  derived  from  the 
Latin,  religere,  to  bind,  and  work  out  a  simple  instruction,  to 
shbw  that  being  bound  means  being  responsible  to  the  <»e  to 
whom  we  are  bound.    When  one  is  bound  by  the  basic  law  na- 
tural to  all  human  beings,  th^  the  obligation  is  necessarily  a 
religious  one— one  is  bound  to  a  Supreme  Being— God,  and  there 
is  no  possibility  of  escape.     Since  the  one  who  is  bound  is  a 
rational  creature— which  implies    his    free    will— the  law  that 
binds  may  be  obeyed,  more  or  less  adequately.     It  may  be 
denied,  or  it  may  be  flouted.    But  the  law  will  not  budge,  it  is 
there  just  the  same,  so  that  the  consequences  of  obedience  or  of 
disobedience  is  for  each  one  of  the   human  family  to  choose, 
personally.    It  is  this  recognition  of  the  law  which  binds  each 
ttid  all  to  worship  God,   Aat   lies   as  the  foundation  of  every 
system  of  worship  under  ^e  sun. 


1 1 6  CAMPAIGNING  FOR  CHRIST 

When  speaking  in  a  more  general  way,  of  the  different  reli- 
gious systems  and  divisions  of  history,  we  sometimes  use  the 
terms  made  famous  by  the  late  Prof.  Charles  Devas— Christians, 
Fore-Christians,  After-Christians,  and  Jews.  So  may  be  seen 
the  great  divisions,  however  many  sub-divisions  there  are  or 
may  be,  of  the  three  latter  systems.  This  back-ground  simplifies 
the  task  of  showing  that  religion  implies  the  recognition  of  a 
divine  personality  to  whom  the  worshipper  is  bound.  The  one 
recognized  is  distinct  from  natural  phenomena,  yet  seen  in  Na- 
ture, by  His  handiwork.  Hence,  He  is  a  Creator,  a  Maker  of  all 
creatures,  and  a  Maker  of  the  Law  which  binds  His  creatures 
to  Himself.  Worship  implies  recognition,  more  or  less  distinct, 
of  God  as  man's  Judge— a  Judge  who  will  deal  justly  with  each 
one  of  us.  Then  comes  the  touchstone  at  which  every  person 
of  our  street  meeting,  within  his  own  heart,  makes  record  of  his 
own  place— it  is  within  or  without  the  one  true  Church:— is 
there  any  other  Church  on  earth  save  the  Catholic  Church  that 
claims  to  speak  with  the  authority  of  God  Himself  in  matters 
of  faith  and  morals? 

If,  then,  one  wants  a  religion  pure  and  undefiled,  he  must 
accept  the  Catholic  Church  from  the  hand  of  our  Blessed  Lord, 
who  gave  the  keys  of  heaven  to  Peter. 

So  far  as  the  sixty  millions  of  our  populace,  nominally 
Protestant,  as  represented  by  the  man  in  the  American  street, 
have  any  religion,  it  is  possessed  of  a  negative  quality  end  in  but 
little  quantity,  made  up  of  a  varying  personal  opinion.  It  was 
**found  out"  by  Bishop  William  A.  Lawrence  of  Massachusetts 
(The  New  Republic)  that  the  man  in  the  street  has  but  little 
faith  in  ministers: 

"The  minister  is  clever  at  sliding  throug-h."  "Nlnety-nlno  per 
««nt  of  the  ministers  are  wishy-washy."  "They  preach  for  money." 
"Ministera  aren't  modern,  they  lack  moral  couraire  to  speak  the  truth." 

Even  though  it  were  not  the  duty  of  Catholic  laymen  to 
idd  in  bringing  converts  to  the  Church,  there  could  be  no  rijiht- 


RELIGION  IN  THE  STREET  117 

ful  objection  to  our  Campaigning  for  Christ,  since  we  do  not, 
like  the  iconoclast,  take  away  what  little  faith  the  unchurched 
have;  but  rather  add  to  the  very  little  they  have. 

Atheism 

Of  course,  the  Atheist  is  ever  present  with  us  at  street  meet- 
ings. His  opposition  is  to  religion  in  general,  and  his  pet  aver- 
sion is  the  Catholic  Church.  Yet,  we  do  not  permit  ourselves  to 
use  this  word  as  an  opprobrious  epithet.  We  deal  with  it  serious- 
ly as  though  it  were— as  indeed  it  is— now  necessary  to  establish 
the  fact  of  God's  existence  as  a  mere  cold  matter  of  human  rea- 
son. We  assert  that  we  Catholics  are  the  true  rationalists,  be- 
cause our  rrlinds  are  convinced;  first,  by  finding  the  ground  of 
right-reason,  and  then  by  following  the  logical  course  of  reason 
that  leads  back  to  the  First  Cause.  We  argue  that  the  changing 
phenomenon  of  the.  natural  universe,  as  one  whole,  is  intellectual- 
ly seen  by  its  contrast  to  that  which  does  not  change— its  Cause ; 
that  a  multitudinous  effect  thus  stands  over  against  an  ultimate 
Cause.  Hence,  rationally,  we  know  this  one  cause  is  not  merely 
equal  but  necessarily  superior  to  all  the  effects  which  flow  from 
all  natural  causes  taken  together.  This  ultimate  Cause  must 
have  personality,  intelligence  and  free-will,  since  we  ourselves 
have  intelligence  and  free-will.  Thus  the  First  Cause  is  respon- 
sible for  our  existence,  but  not  the  cause  of  our  free-will  acts. 
We  are  responsible  for  our  obedience  to  the  natural  law  of  our 
being,  namely,  the  law  obliging  us  to  acquire  the  knowledge  of 
our  First  Cause,  and  so  to  worship  God. 

It  is  frequently  made  evident  to  us  that  a  goodly  number 
of  the  crowd  before  us,  are  glad  to  hear  a  defense  of  the  belief  in 
God  that  confronts  the  cock-sure  atheist  on  his  chosen  ground, 
and  puts  him  to  rout.  Surely  it  is  a  refreshment  of  the  spirit 
to  see  a  street  crowd,  for  the  time  being,  repudiate  atheism  en 
the  ground  that  it  is  not  rational  to  bold  that  doctrine.  The 
next  step  is  made  easier— to  win  the  heart,  to  seek  the  happiness 
for  which  man  was  created. 


lis  CAMPAIGNING  FOR  CHRIST 

There  are  only  a  few  of  tiboae  who,  at  our  street  meetings, 
challenge  the  belief  in  God,  who  can  in  their  own  way  pretend 
to  any  sort  of  a  philosophical  system  to  support  their  mental 
habit  of  repudiating  religion.  So  it  should  be  held  in  mind 
that  a  very  small  percentage  of  those  who  make  "big  talk" 
could  or  would  follow  their  words  to  the  end  of  their  destruc- 
tive conclusions.  They  are  not  ready  to  go  the  whole  broad 
road  of  desolation  with  Proudhon,  who  denied  all  external 
authority  on  earth,  while  scorning  the  idea  of  heaven.  Pro- 
udhon, the  proudest  idol  of  these  presumed  to  be  intellectual 
atheists  of  our  day,  has  set  the  speech  of  his  followws  in  a 
rut  ;  the  idea  of  the  existence  of  God  in  merely  "a  figment 
of  the  religious  brain."  Again  :  "What  humanity  seeks  in 
religion  and  calls  God,  is  itself."  If,  then,  we  owe  nothing 
to  God,  there  is  nothing  we  owe  to  Caesar.     So  also,  "The 

State is  a  mirage  of  the  political  imagination."  With 

God  non-eidstant,  it  logically  follows  that  authority  should  be 
lost  for  want  of  a  relation  between  man  and  his  Cause;— be- 
tween individual  man  and  organized  society— the  body  politic. 
But  ProiKihon  did  not  merely  write  himself  down  an  ass  : 

"If  Uiere  does  exiat  a  Being:  superior  to  Humanity,  there  must 
txlst  a  system  of  relation  between  this  Being:  and  Humanity." 

Proudhon's  "if  saves  the  day  1  for  however  bad  the  individ- 
ual's will,  the  rational  mind  of  man  created  by  Almighty  God, 
must  at  times,  come  back  to  the  normal— to  mental  equili- 
brium. Hence,  more  or  less  frankly,  Proudhon  acknowledges 
that  there  is  a  code  of  morals  binding  upon  "Humanity." 

In  the  defense  of  the  belief  in  God  we  ring  the  changes  on 
the  classic  argument  of  Design.  This  proof  can  be  made  very 
effective  in  the  open.  First,  by  showing  that  every  man  imme- 
diately recognizes  the  difference  between  nature's  work  and 
man^s  work— between  buildings  and  trees.  That  a  piece  of 
man's  work  gives,  in  itself,  the  proof  that  the  design  is  distinct 
from  his  work  and  yet  he  has  left  his  personal  impress  upon  it 


RELIGION  IN  THE  STREET  119 

We  know  that  the  design  for  the  piece  of  material  wealth  bclore 
us  was  intellectuaHy  created  out  of  nothing  material,  before  it 
was  wrought  out  by  the  human  hand  into  its  material  shape. 
So  that  it  is  reasonable  to  conclude  that  just  as  a  man  can  create 
his  design  for  his  piece  of  wealth  out  of  nothing  material,  so  also 
did  God  not  only  create  His  design  out  of  nothing  that  was  made, 
but  also  by  His  fiat  He  brought  material  substances  which  are 
seen  and  phyical  forces  which  are  unseen,  into  existence  and  set 
up  the  form  and  the  order  of  this  marvellous  creation  that  we 
know  as  nature.  So  also  did  God  place  man  here,  with  the 
universe  as  his  natural  home,  for  the  span  of  his  natural  life. 
Again,  we  cite  the  universality  of  the  belief  in  a  Supreme  Being 
as  proof  that  religious  worship  is  natural  to  the  race  at  all  times, 
and  in  all  places  upon  the  earth.  Nobody  can  dispute  the  fact 
that  homage  is  paid  by  men  everywhere  to  a  superior  being— to 
God.  This  worship  is  pure  in  Christ's  own  Church ;  it  is  mixed 
with  more  or  less  error  by  other  Christian  bodies  as  well  as  by 
Jews,  Pagans,  barbarians  and  by  tribes  with  their  gruesome 
methods.  Because  of  their  false  concepts  of  their  Heavenly 
Father,  many  tribes  pay  a  sincere  tribute  to  the  power  of 
Almighty  God  even  though  their  manner  of  worship  is  revolting 
to  civilized  man.  We' quote  Livingstone,  who  after  his  travels  in 
darkest  Africa,  testifies  to  the  naturalness  of  worship : 

"However  degraded  these  people  may  be,  there  is  no 
need  of  telling  them  of  the  existence  of  God,  or  of  a  future 
life.    These  two  truths  are  universally  admitted  in  Africa. 
If  we  speak  to  them  of  a  dead  man,  they  reply:      He  is 
gone  to  God."-— (Missionary  Travels:  p.  158). 
After  centuries  of    scientific    research    the    world  is  con- 
strained to  say  what  the  moralist  Plutarch  said,  at  the  beginning 
of  the  Christian  era: 

"If  you  travel  the  earth,  you  may  find  cities  without 
walls,  or  literature,  or  laws,  or  fixed  habitations,  or  coins. 


120  CAMPAIGNING  FOR  CHRIST 

But  a  city  destitute  of  temples  and  gods,  no  one  has  ever 
seen  or  ever  shall  see." 

In  agreement  with  all  the  ancient  authors,  Cicero  asks,  and 
answers  his  own  question  :  "What  human  family  is  there  that 
does  not  have,  before  all  other  knowledge,  an  anticipated  know- 
ledge of  the  Divinity?"  and  his  answer  is,  "No  nation  is  so 
gross " 

Yet,  during  all  the  known  centuries  right  up-to-date 
atheists  have  denied  the  existence  of  God  and  have  now  and 
again  heralded  the  discovery  of  peoples  without  any  sort  of 
worship.  But  their  "proof"  was  no  proof  that  religion  is  not 
natural  to  the  human  race.  Just  as  at  first  it  was  thought  that 
the  tribe  of  Mincopies  on  the  English  island  of  Andaman  was 
without  any  sort  of  worship,  it  was  soon  found  that  these 
savages  had  more  than  enough  religion  to  make  the  joy  of  the 
atheists  short-lived. 

An  universal  agreement  as  to  the  nature  of  God  and  as  to 
man's  right  relation  to  Him,  is  not  to  be  expected.  Such  com- 
plete, such  perfect  knowledge,  is  a  combination  of  natural  revela- 
tion on  the  one  hand,  and  of  supernatural  revelation  on  the 
other— perhaps  to  be  attained  only  for  the  "few  who  are 
chosen."  The  knowledge,  gained  by  human  research,  of  the  uni- 
versality of  the  belief  in  the  existence  of  God,  is  quite  sufficient 
to  prove  that  God  has  implanted  in  the  human  consciousness  a 
conviction  of  His  existence.  This  fact,  by  itself,  classes  the 
atheists'  attitude  to  be  a  perverse  state  of  mind.  By  analogy  the 
case  is  simple.  Even  amongst  the  most  intelligent  men  of 
science,  there  is  no  agreement  as  to  what  electricity  is  in  its  own 
nature,  yet  there  is  complete  agreement  as  to  the  fact  of  its  ex- 
istence, because  its  modes  of  manifestation  are  known  beyond 
dispute. 

Again,  atheists  argue  that  fear  of  natural  phenomena— as 
thunder-storms,  earthquakes,  volcanoes— is  the  main-spring  of 
the  worship  amongst  primitive  peoples.     B«  it  sol      Fear  of 


RELIGION  IN  THE  STREET  121 

God's  power  through  the  play  of  natural  forces,  may  well  be  the 
ground  floor  of  wisdom  with  savages,  just  as  the  fear  of  the 
consequences  of  immoral  thoughts  and  deeds  is  the  beginning 
of  wisdom  for  those  who  are  brought  under  the  influence  of 
Christianity.  In  either  instance  God  is  seen  more  or  less  darkly, 
or  more  or  less  clearly  through  the  phenomena  that  inspire 
the  fear.  Hence  it  is  inescapable  that  in  either  case  fear  is,  so 
to  say,  a  negative  recognition  of  God's  existence  and  of  our  na- 
tural relation  to  Him.  If  atheists  were  indeed  wise,  they  would 
know  that  fear  as  a  basis  of  savage  worship  and  of  an  enlight- 
ened dread  of  moral  punishment  is  a  basic  evidence  of  the  truth 
of  that  wholesome  doctrine  of  hell,  at  which  they  also  scoff. 

So,  too,  is  there  a  positive  side  to  nature  worship.  Not  fear 
but  a  recognition  of  the  beneficence  of  the  sun  leads  to  the  wor- 
ship of  that  magnificent  orb  that  directly  lights  up  our  day  and 
indirectly  lights  up  our  night.  However,  philologists  are  some- 
what agreed  that  tlie  languages  of  primitive  peoples  show  that 
nature  pushes  its  roots  beyond  the  physical  reality;  that 
'  "Nature  is  the  glass  reflecting  God. 
As  by  the  ?ea  reelected  is  th^  sun." 

We  show  that  the  natural  dignity  of  man  will  not  permit 
him  to  worship  a  non-rational  creature.  One  distinct  from  na- 
ture only,  can  command  man's  worship  since  he  is  the  bne 
created  being  endowed  with  the  conscious  principle— self- 
recognition.  It  was  Carlyle  who  put  this  issue  roughly  :  ''If 
a  pig  knew  himself  to  be  a  pig  he  would  no  longer  be  a  pig."^ 

Certain  it  is  that  "fore  Christians,"  especially  of  the  primi- 
tive type,  should  be  excused  if  "in  terms  drawn  from  nature" 
they  "express  the  idea  of  God." 

The  grave  errors  and  even  the  monstrous  practices  of 
savage  worshippers  is  all  to  the  good,  since  even  the  grossest 
form  of  paying  homage  is  preferable  to  a  denial  of  God  by  an 
otherwise  astute  mind.  The  many  superstitions  that  cumber 
up  the  atheist's  mind,  are  well  brought  out  by  Lord  Bacon  : 


122  CAMPAIGNING  FOR  CHRIST 

"I  hiMi  r«^«r  b«ll«v«  all  the  fables  in  ttie  L,«ff«nd.  and  the  Tmi- 
mi^L  aa4  1£m  M^ofn,  than  that  this  untvocsal  fimme  is  without  a 
S^iia.  It  Ut  tnM  ttiat  a  little  philosophy  inolineth  man's  mind  to 
Mhiiltom,  but  dei^th  in  philosophy  bringreth  men's  minds  about  t« 
reunion  ;  for  while  the  mind  of  man  looketh  upon  second  eauses 
scattered,  it  may  someUmes  rest  la  them  and  go  on  further  ;  b«t 
when  it  beholdeth  the  chain  of  them  confederate  and  linked  together, 
it  must  needs  fly  to  Providence  and  Deity." 

However,  the  most  popular  form  of  atheism  held  by  the 
man-in-the-street  today,  is  interwoven  with  economic  notions. 
Because  God  has  not  set  up  his  particular  scheme  for  the  pro- 
duction and  distribution  of  wealth  there  is,  forsooth,  "No  God/' 
because  there  should  be  "No  Master."  In  vain  does  his  inner 
conscience  cry  out  ^lai  it  is  not  right  to  lie,  to  steal  and  to  kill ; 
his  perverse  little  attitude  denies  eommon  s^ise  and  his  tongue 
insists  that  any^ng  is  right  that  leads  to  the  emancipation  of 
the  worMng  dam.  Of  course,  these  up-to-date  atheists  bow 
down  to  authori^— to  self -elected  law-makers.  They  will  quote 
you  Engels  whose  "ipse  dixit"  is  that  there  are  no  such  things  as 
eternal  principles  nor  is  there  an  unchangeable  moral  code. 
When  the  "Revolution"  shall  have  shattered  the  last  vestige 
of  private  property  then : 

"In  a  society  in  which  the  motive  for  theft  does  not  exist  steal- 
ing would  only  be  the  practice  of  the  weak-minded,  and  the  preacher 
of  morals  who  proclaimed  'Thou  shalt  not  steal'  aa  an  eternal  com- 
mandment would  only  be  lausrhed  at  for  his  pains." — ("Landmarks  of 
Scientific  Socialism"  p.  128). 

We  point  out  that  as  it  was,  so  it  is— those  who  steal  today 
are  not  the  weak-minded,  but  rather  the  morally  weak.  Also 
that  because  God  made  the  family  to  be  the  unit  of  civ^i  society, 
no  nation  will  ever  be  able  to  maintain  itself  by  a  deaiai  of  the 
right  of  the  family  to  hold  private  property.  Furthemore,  that 
no  civilization  is  possible  without  commerce  betwe«i  nations. 
Yet,  since  these  underlying  principles  do  aot  take  away  free 
will,  the  coal  barons  of  today  have  the  power— though  not  the 
right— unjustly  to  enrich  themselves,  just  ae  ia  old  deys  Rob 
Roy  decreed  : 

"They  shall  take  who  have  the  pewer 
AjiA  they  shall  keep  whe  ehh." 


RELIGION  IN  THE  STREET  123 

Then  from  anarchy  we  come  back  to  the  law,  God's  law  as 
it  is  graven  on  the  hearts  of  man  a  universal  fact  not  to  be 
denied.  Marx  and  all  the  other  materialists  to  the  contrary,  the 
law  we  must  keep  or  take  the  ill  consequences  of  our  rejection 
of  it.  Since  the  existence  of  the  unseen  law  is  not  to  be  denied, 
it  logically  follows  that  an  unseen  Law-Giver  must  be  recog- 
nized. The  moral  law  is  not  man-made.  If  it  were  it  would 
rightly  be  subject  to  change  by  man— by  the  will  of  the  people. 
Then,  too,  it  logically  follows  that  if  man  made  the  law  man 
may  not  alone  change  the  law  but  he  may  break  the  law  without 
blame,  since  its  source  is  not  above  the  power  of  his  own  will. 
But  right  reasoning  insists  that  the  moral  law  is  fixed— un- 
changeable— and  our  conscience  tells  us  it  is  inalienable — immu- 
table. So  if  we  concede,  as  we  must,  the  existence  of  the  moral 
law,  we  confess  our  moral  responsibility  to  the  Law-Giver,  to 
God. 

It  were  as  lacking  in  common  sense  to  expect  no  punishment 
from  the  state  for  disobedience  to  its  laws  as  it  is  to  expect  no 
punishment  for  disobedience  to  the  law  that  God  commands  U8 
to  obey.  Caesar  sets  up  his  own  statutes,  yet,  since  the  moral 
relation  of  man  to  God  is  universal— unlimited— and  the  sphere 
of  Caesar  external  and  limited,  the  laws  of  th«  state  justly  con- 
form to  the  laws  of  God.  The  officers  of  the  state  having  the 
right  and  the  might  carry  out  the  will  of  the  Government.  The 
police,  the  judge  and  the  jury  bring  the  violators  of  the  law  to 
justice— even  to  execution. 

So,  also  has  God  set  up  His  tribunal  on  earth  to  which 
offenders  may  go  for  judgment,  for  punishment  and  for  forgive- 
ness. TTiat  one  tribunal  of  penance  is  found  m  Christ's  Church 
—the  Catholic  Church.  In  that  one  case  the  known  criminal  is 
brought  to  justice  against  his  will,  but  in  the  case  of  the  sinner 
his  win  is  never  forcedr  Free  will,  his  greatest  gift  from  God, 
i§  respected  without  limit.  Tht  sinner  goes  voluntarily  to  con- 
fess his  traHsgressions  ftgaiMt  tbe  justice  aad  the  love  of  his 


124  CAMPAIGNING  FOR  CHRIST 

Heavettly  Father.  He  expects  to  make  restitution  as  far  as  pos- 
sible for  the  sin  committed  and  he  is  glad  to  perform  his  pen- 
ance in  order  once  more  to  become  a  good  friend  of  God. 

We  stress  the  point  that  it  is  not  a  question  of  living  for- 
ever, but  rather  that  the  Catholic  questions  himself  as  to 
whether  he  is  fitting  himself  for  hell  or  for  heaven. 

..  By  giving  this  practical  turn  to  the  discussion  of  the  belief 
—or  lack  of  belief— of  the  Atheists,  we  hope  to  lead  some  sin- 
sick  souls  in  our  audiej^ice  to  the  source  of  relief  and  salvation. 
We  hope  by  this  presentation  of  reasonable  facts  to  assure  them 
that  God  has  not  left  his  ciiildren.  to  blunder  through  life  not 
knowing  and  unable  to  learn  His  will. 

To  lift  up  the  thought  of  our  audience  to  God  through  the 
order,  harmony,  power  and  beauty  of  nature,  we  quote  from 
Father  Abram  Ryan: 

"Great  Universal  Cause,  mysterious  Power 
That  Clothes  the  forest,  and  that  paints  the  flower, 
Bids  the  fell  poison  in  the  upas  grow, 
And  sweet  nutrition  in  the  maple  flow; 
Where'er  we  turn,  the  impartial  eye  may  see 
Each  leaf  a  volume, — its  great  Author,  Thee, 
Nor  less  in  everything-  than  Aaron's  rod, 
Behold  the  agrency  of  Nature's  God." 

We  meet  the  Atheists'  boast  that  Science  has  dethroned 
God  by  pointing  out  that  since  man  is  able  to  know  God  by  the 
use  of  his  natural  powers  of  body  and  soul— every  advancement 
in  true  science  gives  but  an  added  zest  for  paying  homage  to 
God.  We  instance  the  fact  that  by  the  use  of  his  naked  eye 
one  may  see  some  four  thousand  stars,  by  using  an  opera  glass 
the  number  is  increased  to  about  one  hundred  thousand.  But 
vastly  better  still  is  the  invention  of  the  telescope.  It  is  said 
that  by  its  use  a  hundred  million  of  the  hundreds  of  millions  of 
stars  that  adorn  the  firmament  are  brought  into  view.  Surely, 
the  scientist  shall  share  in  the  glad  song  of  the  Psalmist  that 
adorns  the  dome  of  the  National  Library  in  Washington. 

"The  heavens  show   forth    the    glory  of  God  and  the 
firmament  declareth  the  work  of  His  Hands." — (P.  18:2). 


RELIGION  IN  THE  STREET  HI 

No,  to  science  every  right-minded  man  gives  credit  for  bring- 
ing  him  more  detailed  knowledge  about  God's  creation.  It  is  not 
Science  that  stands  in  the  path  of  Religion,  but  rather  it  is  that 
"little  knowledge"  that  blots  out  from  tjie  boastful  heart  the  im- 
age of  God.    At  the  Vatican  Council  it  was  declared  excathedra : 

"If  any  one  shall  say  that  the  one  and  true  God,  our 
Creator  and  Lord,  cannot  be  certainly  known  by  the  natural 
light  of  human  reason  through  the  thing's  that  are  made,  let 
him  be  anathema." 

Unseen  Things 
The  ultra-materialist  is  usually  present.  We  address  him 
in  order  to  bring  the  whole  argument  down  to  its  lowest  tone: 
"I  don't  believe  in  God  because  I  refuse  to  believe  in  anything 
that  I  can't  see."  Really  that  is  too  bad!  Let  us  ask  a  few 
questions  to  show  the  audience  how  much  strength  there  is  to 
your  disbelief  in  things  unseen.  Did  you  ever  see  ttoae  basic 
principles  of  love,  justice  and  democracy  that  are  so  frequently 
made  manifest  in  the  lives  of  good  men?  Now  for  a  physical 
question  or  two:  Did  you  ever  see  the  powej:  that  causes  the 
water  in  the  river  to  flow  to  the  sea  ?  Or  that  force  that  no  man 
has  seen  save  by  its  manifestations  of  light,  heat  and  motion, 
that  is  called  electricity?  Let  us  test  the  disbelief  in  unseen 
things  in  yet  another  way:  Does  it  so  chance  that  you  have 
visited  the  city  of  Chicago?  If  not,  surely  yoti  may  not  believe 
in  the  fact  of  its  existence.  Really,  now,  it  is  a  pity  not  to  be 
able  to  see  with  the  mind's  eye— that  instrument  of  the  soul— 
for  it  is  this  power  of  intellectual  vision,  given  by  God,  with 
which  we  know  God  without  a  shadow  of  doubt. 

It  is  not  merely  the  atheists  who  repudiate  authority,  there 
fi  a  large  number  of  folk  who  do  not,  so  they  say,  believe  in 
dognlas  :    "You  Catholics  believe  in  dogmas,  is  that  not  90  ?" 

Certainly,  yes. 

"Wdl  the  flays  of  dogma  are  passed— only  churcb-goett 
aecoDt  them/' 


126  CAMPAIGNING  FOR  CHRIST 

Not  so  !  Everybody  believes  in  dogmas  of  one  kind  or 
another.  Even  when  the  atheist  says  "I  don't  believe  in  God" 
—he  negatively  gives  testimony  that  there  is  a  God,  his  dogma 
is  a  negation.  He  puts  himself  in  a  ridiculous  mental  attitude, 
for  his  denial  of  God  is  conversely  an  assertion  of  the  ^istence 
of  a  being  to  whom  he  denies  existence  in  the  same  breath. 
Hence  the  atheist  is  rationally  called  upon  to  prove  the  non- 
existence of  God— which  is  utterly  impossible. 

The  Catholic  is  in  a  rational  mental  attitude  when  giving 
assent  to  religious  dogmas.  These  dogmas  are  proposed  by  those 
who  know— hy  God's  chosen  agents.  Of  course,  if  a  religious 
dogma  is  set  up  by  those  who  do  not  know,  nobody  is  obliged 
to  pay  heed  to  it.  It  is  not  God's  truth  but  rather  a  man-made 
dogma— an  opinion  that  soon  comes  to  grief,  because  it  is  not 
of  God.  The  dogmas  of  the  Catholic  Church  have  stood  the  test 
of  time— they  change  not,  because  they  are  God's  truths. 

But  there  are  other  dogmas  than  those  of  religion,  and 
there  is  no  possible  getting  on  without  dogmas  in  every  depart- 
ment, branch  and  detail  of  human  activity.  They  tell  what  to 
do  and  how  to  do  it.  For  a  dogma  is  a  terse  way  of  stating  a 
truth— a  fact.  A  dogma  is  set  forth  upon  competent  authority. 
Of  course,  there  are  counterfeit  dogmas  just  as  there  are  coun- 
terfeit dollars.  It  is  a  philosophical  dogma  that  up  is  up  and 
down  is  down. 

It  is  a  mathematical  dogma  that  two  plus  two  makes  four. 

It  is  a  physical  dogma  that  light  travels  faster  than  sound. 

It  is  an  historic  dogma  that  Napoleon  was  defeated  at 
Ldipsic. 

As  a  matter  of  historic  fact  the  dogmas  of  the  Catholic 
Church  have  never  been  successfully  denied: 
There  is  a  God. 
Christ  is  the  Son  of  God. 
Christ  established  a  Church. 
The  Bishop  of  Rome  occupiee  the  Seat  of  Peter. 


RELIGION  IN  THE  STREET  127 

These  are  dogmas  that  are  scientific,  they  are  demonttfable 
truths. 

No,  the  days  of  dogmas  have  not  passed.  The  dogma*  of 
the  Catholic  Church  set  forth  truths,  for  religious  truth  whole 
and  entire  is  in  her  keeping. 

We  may  venture  a  philosophical  dogma :  The  denial  of  God 
indicates  a  disordered  mind — the  state  of  the  atheist. 

Agnostics 
The  agnostic  who  halts  at  the  auto-van  to  hear  what  Catholics 
have  to  say  for  themselves,  wears  a  complacent  smile.    His  self- 
made  armor  fks  satisfactorily.     He  does  not  know,  therefore, 
nobody  knows. 

Our  old  Yankee  agnostic  still  adores  his  Ingersoll,  but  our 
new-comers  have  drunk  deep  at  the  bitter  waters  of  "Scientific 
Socialism."  Agnosticism  is,  they  say,  "shamefaced  material- 
ism." But  materiaMsm  should  be  brazenly  bold,  not  "shame- 
faced." So  these  up-to-date  agnostics  who  prefer  to  be  "aggres- 
sive" rather  than  "respectable"  supply  that  psychology  of  the 
crowd  that  is  quite  the  opposite  to  the  modest  demeanor  of  the 
men  who  want  to  know— who  are  willing  to  learn.  When  it 
comes  to  words,  the  agnostic  is  in  a  sheltered  position— he  does 
not  know,  how  then  should  he  be  made  responsible?  He  prides 
himself  that  he  has  fallen  back  upon  the  literal  meaning  of  the 
Greek  word— agnostic— "I  don't  know,"  and  then  he  strongly 
asserts  that  he  does  know  that  God,  the  soul,  things  vital  to  reli- 
gion, are  un-knowable.  Nothing  better,  nothing  worse,  than  a 
vicious  circle  for  him,  round  and  round,  and  at  every  pause— 
"I  don't  know."  The  agnostic  is  not  to  be  convinced.  Indeed, 
save  by  the  grace  of  God,  it  were  a  mere  waste  of  words  to  speak 
to  him  about  things  religious.  Yet,  by  speaking  at  him,  those 
others  in  the  crowd  who  have  more  or  less  sympathy  with  his 
method  of  shirking  moral  responsibility  may,  perhaps,  be  shamed 
out  of  so  irrational  a  state  of  mind. 


CAMPAIGNING  FOR  CHRIST 

f 

Uld^t  th«  atheist,  tbe  agnostic  wiU  not  deny  the  existence 
of  a  life  principle  of  some  sort,  as  distinct  from  the  dust  of 
which  we  are  made,  even  though  the  surgeon  is  unable,  when 
cutting  up  the  human  body,  to  show  it  to  him.  Neither  will  the 
agnostic  dei^  that  planetaiy  bo^es  are  under  the  sway  of  un- 
see  1  laws.  Yet,  when  it  comes  to  the  acknowledgment  of  the 
Law  Giver,  "I  don't  know"  is  his  inconsequent  and  exasperating 
answer.  With  a  smile  of  superiority  he  declines  to  examine  the 
claim  of  the  Vatican  Council:  "God,  the  beginning  and  end  of 
j^ll,  can,  by  the  light  of  natural  reason,  be  known  with  certainty 
from  the  works  of  creation."  He  insists  upon  writing  nature 
with  a  big  N  and  for  all  his  high-sounding  terms,  unreasonable 
and  unscientific,  he  fails  utterly  to  realize  that  in  fact  he  has 
been  saying,  to  use  the  Catholic  Encyclopedia's  phrase,  "I  know 
nothing,  not  even  that  I  know  nothing." 

Free  Thought 

The  Iree-thou^t  folk  form  a  rather  large  quota  of  those 
who  give  us  a  hearing  in  the  public  parks.  Of  course,  being  "lib- 
eral" they  object  to  our  belief  in  Christ— that  Christ  is  God. 
Yet,  their  criterion— /ree  thought— ^tn^vXA  exempt  us  from  their 
displeasure  since  we  were  free  to  think  we  wanted  to  enter  the 
Catholic  Church.  Now  that  we  are  within  we  are  free  to  think 
that  we  are  phywicaJiy  free  to  remain  or  not  to  remain  withii- 
the  one  true  fold. 

We  express  surprise  that  the  believers  in  free  thought  seem 
never  to  have  thought  so  far  as  to  know  the  vast  difference  be- 
tween the  freedom  to  think  and  the  liberty  to  give  free  expres- 
sion to  thought.  Our  first  move  is  to  make  it  plain  that,  normal- 
ly speaking,  external  circumstances  are  unable  to  control  one's 
thoughts.  Even  during  times  of  religious  persecution  it  is 
merely  the  free  expression  of  thought  that  is  denied  by  civil 
authority.  Just  as  in  time  of  war  one  is  fr^e  in  thought,  even 
to  be  a  traitor,  but  he  is  not  free  to  express  this  thfsight  in  his 
ipeeGh  or  in  his  deed. 


RELIGION  IN  THE  STREET  129 

No  one  can  deny  that  we  have  full  liberty  t-o  think,  that 
there  is  no  interference  by  any  external  authonty  whatsoevw. 

But  after  all  this  is  not  the  head  and  front  of  their  offend- 
ing.  These  "free  thought"  folk  want  a  public  sanction  to  defy 
the  very  laws  of  thought.  It  is  not  the  liberty  to  think  freely 
(for  all  have  that)  that  is,  in  fact,  demanded,  it  is  the  license 
not  to  think  that  they  advocate. 

It  is  easy  to  see  the  absurdity  of  the  doctrine  of  "free 
thought"  if  one  has  the  good  will  to  be  open  to  conviction,  for 
human  thought  is  governed  by  laws,  by  rational  principles. 
Just  a  gabble  of  words  is  not  a  sentence,  not  a  pronouncement, 
just  so  a  chaos  of  ideas  is  not  a  rational  process— not  a  thought 
structure. 

We  are  not  free  to  think  God  created  evil— for  God  is  good. 
We  are  not  fiee  to  think  we  may  set  up  our  own  code  of  morals 
-for  God  has  given  us  the  Ten  Commandments.  We  are  not 
free  to  think  we  nrtay  walk  head  down,  like  the  fly— we  are  not 
made  that  way.  We  aie  not  free  to  think  the  world  is  our  coun- 
try—for America  has  a  right  to  our  loyalty.  We  are  not  free 
to  think  Ingersoll  saved  the  Union— that  honor  belongs  to  Gen- 
eral Grant.  We  are  not  free  to  think  that  five  times  five  make 
thirty-five- -for  we  know  the  value  of  numbers.  We  are  not  free 
to  think  that  a  rag  doll  is  a  load  of  potatoes— for  we  know  bet 
ter. 

Neither  does  one's  good  intention  change  ^he  law  :  Who  by 
taking  thought  can  change  his  stature  ?  or  make  the  fig  of  the 
thistle?  One  thing  is  not  the  other  thing,  and  nobody's  thought 
is  free  so  to  believe.  But  since  God's  thoughts  alone  are  per- 
fect, we  are  all  subject  to  error  and  to  ignorance.  If,  however, 
wc  have  good  will  we  may  correct  our  error  and  become  less 
ignorant.  But  no  defense  of  "free  thought"  will  avail  since  the 
term  itself  is  intellectually  ridiculous. 

However,  these  very  superior  folk  who  insist  upon  free 
thoughl;  do  not  apply  their  unscientific  principles  to  physics, 
mathematics,  nor  to  the  every  day  matters  of  living.     It  has 


130  CAMPAIGNING  FOR  CHRIST 

application  only  within  the  sphere  of  religion.  They  insist  that 
they  are  free  to  believe  what  they  will— that  they  are  free  from 
that  blind  confidence  with  which  Catholics  accept  the  say-so  of 
others— of  priests. 

So,  after  all,  the  attack  is  upon  the  freedom  of  our  will. 
It  all  comes  to  the  nature  of  God  and  the  nature  of  man  and  to 
religion— the  tie  which  binds  man  to  the  law  and  the  love  of 
God.  They  desire  to  blot  out  God's  freedom  of  will,  by  which 
He  created  human  nature,  as  it  is.  For  it  is  not  what  they 
would  have  it— human  thought  is  bound  and  human  will  is  free. 

Narrowed  down  to  the  crux  of  the  matter,  this  "free 
thought"  quarrel  is  with  the  fact  of  our  free  will.  Our  free 
right  it  is  which  permits  us  to  choose  what  we  believe  to  be  right 
or  what  we  believe  to  be  wrong.  It  makes  us  responsible  for 
what  we  will  to  do— for  entertaining  the  notion  of  "free 
thought"  for  we  are  capable  of  reasoning  rightly. 

Irreligion  in  General 

Taken  altogether,  the  irreligious  element  in  our  street 
crowds,  with  those  who  are  indiffergit,  rather  out-balances  the 
numbers  of  those  who  hold  more  or  less  closely  to  a  definite  reli- 
gious faith.  Of  course,  especially  in  the  larger  cities,  we  have 
always  with  us  a  sustaining  body  of  Catholics,  so  when  the  dis- 
cussion falls  flatly  upon  faith  or  no  faith,  the  psychological  sup- 
port of  Catholics  is  of  great  value  in  kindling  the  right  spirit  in 
others. 

The  neo-Pagans  in  Arnerica  are  indeed  different  from  the 
Pagans  who  were  and  are  "fore-Christians."  The  neo-Pagans 
here  are  the  "after-Christians"  gone  to  seed.  They  do  not  care 
a  hand's  turn  about  the  differences  that  separate  the  Protestant 
sects— all  are  taboo.  As  to  the  Catholic  Church,  it  appears  more 
or  less  foreign  to  them.  It  is  their  surprise  to  see  an  open 
propaganda  in  the  interest  of  things  Catholic  that  arrests  their 
attention  and  gives  them  pause.    So,  regarding  the  non-religious 


RELIGION  IN  THE  STREE'i  '  ^'i 

elements,  taken  together,  it  seems  a  mere  matter  of  showing 
upon  what  faith  rests— our  belief  upon  the  authority  of  another. 
If  upon  the  authority  of  others  we  rely  in  every  sphere  of  every- 
day life,  why  not  look  at  the  reasons  for  relying  upon  authority 
in  matters  religious  ?  Everybody  accepts  as  authority  the  word 
of  those  whom  they  believe.  We  believe  that  this,  that  and 
another  person  knows  what  to  do  and  how  to  do  it  in  a  given  case. 
The  lawyer,  the  banker,  the  doctor,  the  engineer,  the  butcher,  the 
baker,  the  candlestick  maker,  all  have  our  confidence.  We  step 
foot  aboard  ship  from  New  York  to  Havre  with  hardly  a  thought 
that  we  have  faith  in  the  Captain.  We  board  a  train  from  Boston 
to  San  Francisco  with  faith  that  the  engineer  has  the  authority 
to  carry  us  over,  and  the  skill  to  do  so.  If  then  we  put  our  trust 
in  the  authority  of  these  men  to  take  us  safely  on  journeys  from 
place  to  place,  should  we  not  seek  out  the  authority  upon  the  one 
great  journey  of  life,  and  take  heed  of  his  instructions? 

We  drink  frora  the  fountain  having  faith  that  our  officials 
have  kept  the  water  pure.  So  too  in  every  detail  of  life,  we  give 
our  confidence  to  those  who  are  subject  to  error.  If  it  be  the  part 
of  common  sense  to  acknowledge  and  to  act  upon  fallible  author- 
ity, is  it  the  part  of  common  sense  to  deny  the  rational  conclusion 
that  the  First  Cause  has  personality  and  therefore  that  God  ha 
authority  over  the  persons  He  has  created?  There  is  no  reason 
for  denying  the  historic  authority  of  him,  who  by  apostolic  suc- 
cession, sits  in  the  chair  of  Peter.  The  historic  testimony  is  as 
sound  in  proof  that  Peter  was  given  authority  over  the  keys  of 
heaven  as  it  is  in  proof  that  Caesar  was  stabbed  b)^  Brutus.  The 
skeptic  has  faith  in  the  natural  order  of  things— that  the  sun  will 
appear  upon  our  horizon  day  after  day.  So  should  he  believe  in 
the  testimony  of  his  reason— that  it  is  unseen  forces  which  keep 
the  sun  in  its  course.  Then  behind  those  material  things  seen 
and  the  physical  forces  unseen  there  should  rationally  come  into 
the  view  of  tht  skeptic's  mind's  eye  the  design  as  one  whole  of 
Him  who  set  up  tihe  coemos,  with  the  earth  as  the  abode  of  man. 


13i  CAMPAIGNING  FOR  CHRIST 

Again,  this  design  of  the  cosmos  should  be  seen  distinct  from  the 
cosmos.  To  complete  the  rational  process  both  the  original 
design  and  the  cosmos  itself  must  be  seen  distinct  from  the 
Creator  of  all  things. 

Since  then  God  is  all  powerful  is  it  not  absurd  to  deny  His 
ability  to  make  Himself  known  to  those  to  whom  He  has  given 
the  consciousness  of  themselves  ?  This  gift  of  self -consciousness 
is  the  connecting  link  between  the  individual  and  his  Maker. 
Who  then  shall  say  that  knowledge  of  God  and  that  faith  in 
God  is  irrational  ?  For  it  is  certain  that  God  promised  to  send 
His  only  begotten  Son  upon  earth  ;— that  Christ  Jesus  is  that 
Son  ;  that  Christ  performed  miracles  during  His  three  years 
mission  that  supernatural  power  only  could  accomplish  ;  that 
He  established  a  Church  ;  that  through  His  Church  He  prom- 
ised eternal  happiness  to  those  who  obey  the  moral  law  and, 
conversely,  eternal  punishment  to  those  who  disobey  its  man- 
dates, ''For  by  grace  you  are  saved  through  faith,  and  that 
not  of  yourselves;  for  it  is  a  gift  of  God."— Eph.  II.  8.). 

Sentimental  Skepticism 

The  better  than  God  skeptic  would  not  make  animals  to 
suffer,  one  to  feed  upon  another.  He  would  not  let  men  go  to 
war  to  kill  one  another.  He  would  not  permit  a  few  men  to 
have  all  the  money  and  millions  of  poor  men  to  slave  and  starve. 
No,  this  type  of  man  is  altogether  too  good  to  worship  his  own 
God,  and  since  there  are  not  a  few  of  him,  we  sometimes  give 
him  attention  from  the  auto-van. 

We  point  out  the  difference  between  sensation  and  conscious- 
ness. That  animals  have  physical  sensation— they  feel  but  they 
do  not  think.  This  being  so,  animals  cannot  fear  the  consequence 
of  pain  nor  can  they  reflect  upon  the  cause  of  pain.  It  were, 
then,  a  sheer  waste  of  sympathy  to  pity  a  dog  with  a  broken 
paw  as  ont  would  pity  a  boy  who  had  stubTjed  his  toe.  The  boy 
hfts  a  vivid  conaciousness  that  his  toe  is  hurt— it  will  prevent 


RELIGION  IN  THE  STREET  IH 

him  from  doing  this,  that  and  another  thing  that  he  wants  to 
do.  There  is  no  thought  whatsoever  in  the  head  of  the  dog. 
The  boy  reflects  that  the  cause  of  his  wound  was  his  careless 
fault,  and  the  boy  repents  his  fault.  But  the  dog  is  never  con- 
sciously, but  rather  instinctively,  careful.  Neither  is  he  ever 
conscious  that  he  has  been  careless,  but  rather  instinctively  the 
dog  avoids  going  through  the  fire. 

The  better  than  God  skeptic  regards  eating  chicken  an  act 
of  cruelty  since  the  chicken  has  first  to  be  killed.  This  more- 
considerate-than  God  skeptic  should  confine  himself  to  inert 
matter  for  God  has  given  man  fish  and  meat  to  eat. 

Of  course,  he  is  rightly  concerned  when  men  are  cruel  to 
animals,  but  it  should  rather  be  for  the  reason  that  cruelty  in 
the  man  degrades  his  nature— and  so  he  hurts  himself  more  than 
he  could  possibly  hurt  an  animal. 

.        *         Pacifist  Skeptic 

The  anti-war  skeptics  are  rather  numerous  ;  "If  there  were 
a  good  God  men  would  not  be  permitted  to  go  to  war  to  kill 
one  another?"  The  answer  is  simple— killing  is  not  the  purpose 
of  war.  But  killing  is  indeed  incidental  to  the  purpose  of  war. 
Nations  justly  make  war  upon  one  another  to  defend  what  in 
conscience  they  believe  to  be  a  defense  of  their  rights— to  vindi- 
cate their  honor— and  in  doing  so  the  taking  of  life  is,  per- 
haps, the  least  of  the  ill  consequences  that  are  suffered  upon 
either  side  of  the  firing  line.— It  is  not  when  a  man  dies,  but 
rather  is  he  prepared  to  die— that  is  the  question  that  really 
matters.  To  die  nobly  in  defense  of  one's  country,  was  ever  to 
be  enrolled  amongst  the  heroes  on  earth ;  while  to  die  heroically 
in  defense  of  the  Faith  is  to  be  one  amongst  the  company  of 
saints. 

Surely  the  thought  that  leads  to  the  denial  of  God  because 
He  *'is  not  good'  will  not  aid  in  putting  an  end  to  war.  It  is  the 
belief  in  God  and  the    practical    recognition  that  all  men  are 


13  >  CAMPAIGNING  FOR  CHRIST 

brothers  in  Christ— because  they  are  the  sons  of  God— that  shall 
prevent  wars.  There  is  no  possible  brotherhood  in  irreligion  for 
God  the  Father  is  denied. 

Economic  Skeptics 
Many  a  man  in  the  crowd  at  our  street  meetings  charges 
up  to  God  the  economic  injustices  that  prevail.    We  point  out 
that  the  "inhumanities  of  man  to  man"  lie  in  the  gift  of  his  free 
will: 

"Supreme  of  gifts,  which  God,  creating,  gave  of  His  free  bounty, 
sign  most  evident  of  goodness,  and  in  His  account  most  prized  was 
liberty  of  will;  the  boon,  wherewith  all  intellectual  creatures,  and 
them  sole  He  hath  endow'd." 

Being  free,  men  may  be  wicked  if  they  so  will.  Yet  of  all 
the  wickedness  at  their  command  that  of  offense  to  Almighty 
God  is  the  deepest  dyed.  For  although  the  ways  of  God  are 
infinitely  higher  than  the  ways  of  men  the  truth  and  goodness  of 
the  Giver  of  all  good  gifts  are  not  past  finding  but.  God  has 
given  man  this  world  of  plenty— fruitful  soil,  beasts  of  the  field, 
birds  of  the  air,  fishes  of  the  sea,  treasures  untold  in  the  earth, 
water  power,  electric  power,  and  the  warmth  and  light  of  the 
sun  over  all  the  natural  beauty  of  creation.  He  has  given  man 
the  marvelous  genius  to  use  all  these  to  his  own  end  and  to  the 
advantage  of  the  entire  race.  Together  with  all  these  things 
God  has  given  to  mankind  a  knowledge  of  the  moral  law.  It 
becomes,  therefore,  the  duty  of  man  and  not  of  God  to  see  to 
it  that  equity  shall  be  maintained  between  men  in  all  their  rela- 
tions of  producing  and  exchanging  the  economic  wealth  of  the 
world. 

So,  after  all,  economic  injustice  shall  be  cleared  away  by 
the  genuine  practice  of  the  Golden  Rule.  No  greater  satisfac- 
tion is  given  to  those  in  our  audience  who  ha\'e  good  will  than 
by  our  defense  of  our  gift  from  God  of  free-will.  It  sets  aright 
for  the  time  being,  at  least,  the  thought  of  the  crowd. 

Certainly  injustice  abounds  in  the  worH  and  the  wicked 
still  flourish  like  a  green  bay  tr?^'        -  f  <  !:]      ^^'^t  there  comes  a 


RELIGION  IN  THE  STREET  135 

ifane  wh«n  God  will  "reward  everyone  according  to  his  ways." 
(EccluB.  XI,  28.).  So  it  is  certain  that  suffering  awaits  the  un- 
just rich.  They  may  now  see  what  is  justly  in  store  for  theni 
since  it  is  depicted  in  St.  Luke  (XVI,  22-24).  Torments  in  the 
€d4  wait  the  wilful  acts  of  a  Dives  while  a  Lazarus  shall  be 
eternally  happy  in  the  bosom  of  Abraham. 

So  it  is  that  all  those  who  hold  philo*ophically  to  the  jus- 
tice of  God  and,  while  hoping  for  mercy,  strive  in  practice  to 
do  justly.     They  in  very  truth  believe  : 

"Eye  hath  not  seen  nor  ear  heard,  neither  hath  it  entered  the 
heart  of  man,  what  thingrs  God  hath  prepared  for  those  that  love  Him. 
—  (1  Cor.  II  9). 

Intellectual  Blashphnmer 

In  our  Campaign  for  Christ  the  vulgar  type  of  intellectual 
blasphemy  comes  to  head  rather  frequently.  With  an  imitation 
smile  on  his  face  a  man  asks  :  "What  caused  the  First  Cause." 
To  simpie  minded  folk  this  seems  at  first  shock  a  staggerin^jj 
stump.  They  are  afraid  it  cannot  be  answered.  Our  policy  is 
to  address  our  answer  to  the  crowd,  not  to  the  questioner,  since 
his  lack  of  good  will  constitutes  him  a  hopeless  case  to  reason 
with. 

Coolly,  we  turn  the  tables  by  asking:  What  comes  iirst  of 
first?  Of  course,  nothing  comes  first  of  first.  So  the  question  -. 
what  is  the  caiise  of  the  First  Cause-  -is  utterly  lacking  in  com- 
mon sense.  Everybody  knows  that  whatsoever  is  first  -whether 
it  be  the  first  violet  we  find  in  the  spring,  or  the  fiift  ship  off  the 
ways— is  first.  There  is  nothip-g  before  it.  This  being  universal- 
ly so  in  everyday  matters  with  each  one  of  us,  individually,  one 
must  stultify  his  faculty  for  reasoning  if  he  refuse  to  carr>-  this 
mental  process  to  its  ultinuite  conclusion.  Going  back  f"oni 
effect  to  cause  finally  we  come  to  the  First  Cause.  It  necessar- 
ily is  the  cau':e  of  ail  created  and  secondary  causes  v/iili  their 
divisions  and  s'j.b  divisions,  their  extensions  aiul  their  expan- 
sions, their  ievitations  ar.d  th<^ir  degradation  .  Xov>'  v.hat  in 
common  sense  could  there  be  behiiv;  these  -e --Tviary  and  these 


136  CAMPAIGNING  FOR  CHRIST 

extended  causes,  but  the  First  Cause— the  Infinite  Cause? 
Surely  nothing.  Thus  one  comes  to  the  absurdity  of  proposing 
nothing  as  the  cause  of  creation  as  one  whole,  when  one  asks 
for  the  cause  of  the  First  Cause.  What  man  desires  to  defend 
so  ridiculous  a  proposition  ? 

By  this  time  our  audience  is  breathing  freely— it  is  re- 
assured that  the  cock-sure  questioner  has  over-shot  his  bolt. 

Furthermore,  since  the  ultimate  cause  must  be  an  Infinite 
Cause,  and  since  but  one  Infinite  Cause  is  possible,  we  come  to 
a  full  stop.  The  First  Cause  is  the  final  resting  place  of  the 
human  mind.  It  remains  only  for  ue  to  learn  of  Him  from 
Himself. 

Occasionally  a  Smart  Aleck  blasphemes  God  in  a  blunter 
way  :     "Who  made  God  ?" 

We  reply  that  it  is  irrational  to  ask  who  created  the  one 
limitless  Being— a  Being  all-powerful,  all-wise,  all-just,  all-good. 
Such  a  One  can  have  no  equal— no  superior.  Because  God  is 
self -existent  He  is  therefore  utterly  distinct  from  creatures, 
for  creatures  are  dependent  for  their  existence  upon  their 
Creator.  Since  God  is  Infinite,  Eternal,  He  has  neither  begin- 
ning nor  end.  He  has  given  to  us  a  definition  of  Himself  that 
surpasses  the  scientific  invention  of  man  : 

"I  am  He  Who  Am."  (Exodus  III-14). 

Monism— Pantheism 
There  are  those  who  have  been  persuaded,  because  of  their 
"higher  education"  that,  although  man  is  different  only  in  de- 
gree, he  is  "almost  unique"  amongst  animals  from  the  fact  that 
he  uses  tools.  With  a  superior  air,  these  folk  pass  by  our  auto- 
van  on  the  other  side.  Because  of  their  higher  education  they 
argue  it  is  almost  certain  that  "organic  inheritance"  is  quite 
the  best  source  of  their  existence— the  best  origin  of  their  con- 
scious principle.  Oh  !  no,  man  is  not  made  in  the  image  of 
God— unless  you  mean  to  say  man  is  made  in  the  image  of  the 
cosmic  man— even  though  it  be  a  "matter  of  dispute"  just  how 


RELIGION  IN  THE  STREET  137 

the  inorganic  "arrived"  and  became  organic.  It  is  but  natural, 
logical,  that  their  conclusions,  from  a  practical  standpoint, 
should  fit  in  nicely  with  the  degraded  origin  they  ascribe  to  the 
human  race.  Now  if  the  "demands"  of  man's  organic  and  social 
inheritance  are  rightly  attended  to  as  in  the  segregation  prob- 
ably the  sterilization  of  the  physicially  and  mentally  unfit,  as 
they,— theBe  chosen  few— shall  determine,  the*  future  shall  be 
left  without  fear.  This  state  of  mind  with  its  manifold  varia- 
tions, presents  a  stumbling  block  such  as  that  of  which  Virgil 
warns  Dante: 

"Thou  must  needs 
Another  way  pursue,  if  thou  wouldst  escape 
From  out  that  savage  wilderness.  This  beast 
At  whom  thou  criest,  her  way  will  suffer  none 
To  pass,  and  no  less  hindrance  makes  than  death* 
So  bad  and  so  accursed  in  her  kind, 
That  never  sated  is  her  ravenous  will, 
Still  after  food  more  craving  than  before. 
To  many  an  animal  in  wedlock  vile  ', 

She  fastens,  and  shall  yet  to  many  more, 
Until  that  greyhound  come,  who  shall  destroy 
Her  with  sharp  pain." 
*    -^  (Divine  Comedy). 

To  those  few—the  intellectually  misled— we  stress  the  im- 
portance of  the  study  of  Catholic  dogma  as  a  sure  corrective  for 
that  sort  of  "higher  education"  which  barely  takes  away  the 
belief  in  religion  as  the  direct  relation  between  us  and  Almighty 
God.  We  point  out  the  many  ramifications  of  religious  law 
and  cite  the  lists  of  subjects  in  the  index  volume  of  the  Catholic 
Encyclopedia  under  Theology,  Scripture,  Law,  Philosophy, 
Liturgy,  Apologetics  and  Science,  as  evidence  that  the  content 
of  Christ's  religion  is  not  to  be  guessed  at.  But  rather  that 
theology— dogma— as  taught  by  the  Catholic  Church— is  the 
science  of  sciences.  That  although  the  truth  and  beauty  of  Catho- 
lic doctrine  is  never  to  be  exhausted  by  the  most  industrious  of 
the  learned,  it  is  yet  as  simple  as  it  is  vast,  for  in  one  case  as 
in  the  other,  the  scholar  or  the  unlettered  takes  it  upon  the 
authority  of  God  Himself.  So  it  follows,  logically,  that  all  we 
hope  to  do— in  fact  all  that  is  necessary  to  do  out  in  the  open 


138  CAMPAIGNING  FOR  CHRIST 

when  Campaigning  for  Christ— is  to  deal  with  a  few  basic  phases 
of  religion  and  to  show  how  these  principles  are  related  to  the 
everyday  affairs  of  life.  If  perchance,  anyone  in  our  audience 
should  desire  to  enter  upon  a  serious  study  of  our  Faith,  our 
clergy  is  ever  ready  to  answer  the  whys  and  the  wherefores  of 
things  Catholic. 

With  regard  to  Monism  or  Pantheism  we  presume  only  to 
mark  the  error  involved  in  assuming  at  once  to  be  a  monist  and 
a  believer  in  God.  For  God  is  not  personally  within  His  crea- 
tion. No  more  is  the  man  who  makes  a  clock  personally  within 
the  clock  he  made.  The  clock-making  was  an  act  of  his— his 
work— but  he  and  his  work  are  distinctly  separate.  At  once,  if 
one  has  the  good-will  to  grasp  the  truth  logically,  he  shall  see 
the  impossibility  of  believing  that  "I  am  the  Creator  and  the 
created"  as  Emerson  phrased  it.  This  is  equally  contrary  to 
reason,  whether  it  be  of  a  spiritualistic  or  a  materialistic  char- 
acter. For  if  there  be  but  one  thing,  there  is  no  other  thing  to 
stand  in  contrast  to  it,  by  which  it  may  logically  be  seen.  So 
that  right-reason  declares  for  a  creation  and  a  Creator.    ^ 

Monists  and  Pantheists  are  found  not  only  amongst  the 
Lenins,  Trotskys  and  the  Emma  Goldmans  who  openly  attack 
the  doctrines  of  the  Catholic  Church.  Neither  are  they  all 
amongst  the  Christian  Science  cultists,  who,  since  all  is  "Mind" 
have  ruled  both  God  and  His  visible  universe  out  of  existence. 
There  are  the  Fosdicks  who  under  the  specious  claim  of  being 
"Liberals,"  work  in  the  livery  of  clerics  within  the  Protestant 
sects,  with  the  express  purpose  of  undermining  those  orthodox 
beliefs  which  Protestantism  reserved  to  its  use  after  the  separa- 
tion from  Mother  Church— those  "fundamentals"  without  which 
Protestantism  would  lose  all  connection  with  Jesus  Christ  our 
Lord  and  Saviour. 

Perish  the  thought  !  These  "liberals"  et  al.,  do  not  deny 
God's  existence.  Surely  not!  On  the  contrary  theii  belief  in 
God  is  most  positively  asserted.    Of  course,  such  enlightenment 


RELIGION  IN  THE  STREET  139 

as  they  already  possess  would  not  permit  their  belief  in  the  God 
of  the  Christians.  Long  since  they  imbibed  the  philosophy  of 
the  "over  Soul"  and  drank  deep  of  the  fountain  of  the  "Pure 
Ego"  of  which  they  form  an  extremely  necessary  part.  They 
believe— so  they  do— in  "Spiritual  Substances."  No,  not  in  the 
idea  that  faith  is  "the  substance  of  things  unseen."  Nobody, 
not  even  St.  Paul  with  that  old  story  of  Atonement,  shall  take 
away  their  "Logical  Concept."  Neither  shall  the  Bible  dictate 
to  them  the  Law,  for  the  Ten  Commandments  are  quite  out  of 
date.  Being  a  conscious  part  of  the  "Universal  Mind"  it  were 
quite  unbecoming  to  believe  in  an  "Absolute"  from  which  they 
were  excluded  as  an  intrinsic  part.  Certainly,  yes,  of  course  the 
God  of  Abraham,  Isaac  and  Jacob  did  very  well  for  a  primitive 
people,  but  who  today  save  the  ignorant,  believes  in  a  personal 
God ! 

Whatsoever  their  incidental  differences,  the  Monists,  Pan- 
theists, Liberals  and  what  nots,  have  a  sympathetic  understand- 
ing that  God  and  Matter  is  one  in  substance— Nature  is  God  and 
God  is  Nature.  So  every  manifestation  witnessed  or  sensed,  be 
it  spiritualistic  or  be  it  materialistic,  physicial  or  phychic,  is  an 
emanation  from  this  "infinite"  and  "eternal"  substance.  All  is 
One  and  One  is  All.  It— this  thing— that  came  from  nowhere, 
without  a  rational  leg  to  stand  on,  which  is,  without  a  ghost  of 
a  reason,  going  on  and  on  to  nowhere,  is  "self-evolving"  if  you 
please,  and  is  therefore  ever  "becoming."  But  sad  to  relate,  it 
never  "arrives."  In  the  course  of  millions,  or  billions,  or  trillions 
of  years,  it  does  not  matter— man  emerged  from  the  "Monera." 
How  splendid  1  The  result  of  Monistic-Pantheistic  imagin- 
ings !     God  is  not ;  the  Almighty  is  swept  into  the  discard. 

Yes !  Into  discard  is  swept  the  One  true  God  Whom  reve- 
lation bespeaks.  Whom  reason  bespeaks.  Whom  history 
bespeaks.  Whom  the  human  heart  craves,  Whom  Christians  truly 
worship;  Omnipotent  God:  "All  things  were  made  by  Him; 
and  without  Him  was  made  nothing  that  was  made."— St. 
John  1-3). 


140  CAMPAIGNING  FOR  CHRIST 

It  seems  high  time  that  this  one  thing  with  its  "mass-mind" 
were  laughed  out  of  the  cpurt  of  rational  appeal.  Yet,  this  were 
too  much  to  expect.  It  fits  in  too  nicely  with  Marxian  Social- 
ism which  denies  free-will  in  order  to  make  the  individual  the 
irresponsible  victim  of  economic  conditions.  The  Socialist 
Eldorado  is  to  come  hap-hazard  any  old  way,  but  it  shall  be 
utterly  destitute  of  an  original  cause.  For  "The  original,  the 
universal  cosmos,  has  no  cause,  it  is  its  own  cause  and  effect."— 
("Positive  Outcome  of  Philosophy"  Dietzgen). 

Too  bad  !  to  give  the  race  so  great  a  task  when  we  have  so 
much  to  do.  Besides  the  effort -of  doing  to  death  free-will  and 
the  right  of  private  property,  and  some  other  little  incidental 
things,  we  must  make  a  new— a  universal— language  to  take  the 
place  of  all  those  now  under  the  sun,  because  so  many  necessary 
words  have  utterly  lost  their  meaning.  Surely ;  Joseph  Dietzgen 
says  so;  (The  Positive  Out-come  of  Philosophy);  and  Karl 
Marx  long  since  introduced  him  to  the  Socialist  world  as  "Our 
Philosopher."  Josie  admits  that  reason  is  unnecessary  in  form- 
ing" a  rational  judgment ;  hear  him : 

"To  understand  the  universe,  then,  means  to  become  aware  that 
this  being  of  aU  beings  has  no  beginning,  no  cause,  no  truth  nor  reason 
outside  and  beside  itself,  but  has  everything  in  and  by  itself." 

Come  to  think  <l)f  it  we  cannot  make  that  new  language— 
we  could  not  begin  it  nor  could  we  end  it.  So  "What's  the 
use?"    Then  too,  we  are  well  rid  of  eternity: 

"And  when  my  life  has  passed  awayt 

"What  will   become  of  me  ? 
"The  world  has  one  eternal  day, 

"  'Therafter'  cannot  be!" 

Haeckel— the  Mahatma  of  Monism— may  be  cited  in  testi- 
mony that  nonsense  passes  current  for  philosophy: 

"All  phenomena  are  due  solely  to  mechanical  or  efficient  causes, 
not  to  final  causes.  It  does  not  admit  free-will  in  the  ordinary  sense 
of  the  word. We  cannot  admit  the  conventional  distinction  be- 
tween nature  and  spirit.  There  is  a  spirit  everywhere  in  nature,  and 
we  know  of  no  spirit  outside  of  nature.  There  Is  a  firm  principle  of 
monism,  which  on  Ita  religious  side  we  may  also  denominate  Pan- 
theism.'* 


RELIGION  IN  THE  STREET  141 

No,  the  Monist— the  materialist  evolutionist— "cannot 
admit"  the  simple  truth,  from  which  the  science  of  logic  never 
swerves;  namely,  the  existence  of  Almighty  God. 

We  spend  but  little  time  in  stating  false  doctrine.  Just 
enough  on  these  topics  to  show  that  our  Church— the  True 
Guide— shields  us  from  all  false  prophets,  if  we  will  give  heed 
to  her  instruction.  It  was  long  before  the  wisest  of  American 
statesmen  awoke  to  the  menace  of  Socialism  that  Pope  Leo  XIII 
told  the  whole  world  that  should  civil  government  fall  into  the 
hands  of  those  determined  to  practice  this  false  philosophy,  it 
would  prove  a  time  of  disorder  and  distress.  Certainly,  the  So- 
cialist experiment  in  Russia  has  verified  Pope  Leo's  words— 
the  world  did  not  heed  his  warning  to  give  the  laborer  his  just 
due. 

Any  philosophy  which  denies  the  existence  of  a  personal 
God— Who  in  Himself  is  distinct  from  the  universal  whole,  while 
yet  in  all  its  parts  is  absolutely  dependent  upon  Him— is  con- 
trary to  Christian  understanding,  and  therefore  to  be  opposed 
when  Campaigning  for  Christ. 

Any  philosophy  which  assumes  man  to  be  lacking  in  the 
gift  of  free-will  from  the  Law  Giver,  God,  thus  making  of  the 
human  race  irresponsible  creatures,  is  contrary  to  Christian  un- 
derstanding and  so  to  be  opposed  when  Campaigning  for  Christ. 

Any  philoscphy  which  assumes  man  to  be  a  mere  part  of  an 
evolving  whole,  denying  to  him  son-ship  to  God  through  Christ, 
is  contrary  to  Catholic  understanding  and  so  to  be  opposed  when 
Campaigning  for  Christ. 

Any  philosophy  failing  to  distinguish  between  truth  and 
falsehood,  good  and  evil,  justice  and  injustice,  virtue  and  vice, 
the  natural  life  and  the  life  to  come,  thus  setting  up  a  false  na- 
ture for  man  and  abstaining  from  worship  of  God,  is  contrary  to 
Christian  teaching,  and  so  to  be  exposed  when  Campaigning  for 
Christ. 


^ 


EVOLUTION 

The  Universe 

CHAPTER  VI 

Because  Evolution  is  the  popular  cry,  caught  up  without 
thought,  like  unto  the  spreading  of  a  plague,  we  know  very  well 
that  not  a  few  in  our  street  audience  look  upon  Catholics  as  in- 
tellectual slaves  to  a  "medievalistic  traditionalism"  that  has 
neither  rhyme  nor  reason.  We  know  that  it  is  the  beam  in  their 
own  eye  which  gives  them  the  view  that  a  designing  priesthood 
cleverly  keeps  the  faithful  in  darkness  in  order  that  the}^  may 
live  on  the  fat  of  the  land. 


Bishop  Muldoon   "Listening   In"   At   Fair  Grounds   Park   In  His 
Episcopal  City — Rockford,  111. 


EVOLUTION  143 

Those  Evolutionists  who  delight  in  the  name,  because  they 
were  "born"  in  the  belief,  have  not  the  slightest  acquaintance 
with  the  history  of  the  Catholic  Church;  neither  have  they  the 
faintest  idea  of  Catholic  philosophy.  Yet,  ^nce  they  are  greedy 
readers  of  pretentious  books,  which  they  cannot  understand— 
the  writers  themselves  are  in  such  confusion  and  contradiction 
relative  to  the  value  of  the  data  of  their  own  "science"— we  fre- 
quently recommend  some  Catholic  writers  on  the  subject  of 
Evolution.  Thus  we  suggest  Rev.  Joseph  Husslein's  "Evolution 
and  Social  Progress  ;  Devivier's  "Christian  Apologetics  ;"  "God 
or  Gorilla"  by  Arthur  W.  McCann ;  Rev.  Erich  Wassman,  S.  J., 
"Modern  Biology  ;"  Prof.  Sir  Bertram  S.  A.  Windle's  books  and 
the  articles  in  the  Catholic  Encyclopedia. 

If,  perchance,  these  gentlemen  were  to  follow  our  sugges- 
tion and  read  a  Catholic  author,  they  would  surely  miss  a  by- 
product of  the  popular  writings  of  evolutionists— who  seem  to  be 
quite  as  deeply  interested  in  thrusiing  God's  design  out  of  the 
universe  as  they  are  in  advancing  the  cause  of  "science." 

So,  after  all,  the  whole  question  of  evolution  from  a  popu- 
lar, a  practical  standpoint,  comes  back  to  this  issue :  Does  the 
visible  universe  unroll  its  phenomena  in  obedience  to  the  design 
by  which  it  was  brought  into  existence,  viz:  by  Almighty  God? 
Or  is  there  proof  that  "the  universe  exists,  not  as  the  result  of 
conscious  purposeful  forces,  but  purely  as  a  matter  of  chance?" 

All  Christians  answer,  yes,  and  all  skeptics  answer,  no,  to 
the  first  question  ;  all  skeptics  answer  yes,  and  all  Christians  ; 
answer  no,  to  the  second  question. 

So  it  is  that,  even  though  the  truly  great  scientists  of  today 
give  no  comfort  to  this  popular  dogma,  Catholics  have  a  hard 
row  to  hoe  in  clearing  away  the  weeds  that  grow  up  to  choke 
out  the  faith.  But  we  have  the  good-wilf  and  the  right-reason- 
ing by  which  to  sustain  our  contention  that  the  universe  in  which 
we  live  is  the  handiwork  of  an  omnipotent  Creator.    And,  how- 


144  CAMPAIGNING  FOR  CHRIST 

ever  many  assertions  are  being  made  to  the  contrary,  science  has 
no  demonstrable  facts  to  prove  otherwise. 

We  have,  also,  the  revealed  word  of  God— the  truth  of  which 
is  vouchsafed  to  us  by  our  Church : 

**In  the  beginning  God  created  heaven  and  earth"  These 
are  the  opening  words  of  the  Bible  and  they  certainly  inform 
man  that  the  first  condition  of  mental  rectitude  and  of  moral 
consciousness  is  to  believe  that  God  created  all  things. 

Moreover,  this  pronouncement  in  the  Book  of  Genesis  has 
stood  the  test  of  time.  No  experience  is  found  contrary  to  it; 
no  logic  has  been  able  to  contradict  it,  and  science  finds  noth- 
ing, in  fact,  to  sustain  a  contrary  conclusion. 

Consider  the  experience  of  the  heroic  mother  of  the  Ma- 
chabees.  Under  the  stress  of  a  great  temptation— to  save  the 
life  of  the  last  one  of  her  seven  sons— this  agonized  woman  set 
an  example  for  all  time: 

26  "And  when  he  had  exhorted  her  with  many  words,  she 
promised  that  she  would  counsel  her  son. 

27  "So  bending  herself  towards  him,  mocking:  the  cruel  tyrant, 
she  said  in  her  own  language:  My  son,  have  pity  upon  me,  that  bore 
thee  nine  months  in  my  womb.  and.  gave  thee  suck  three  years,  and 
nourished  thee,  and  brought  thee  up  unto  this  age. 

28  "I  beseech  thee,  my  son,  look  upon  heaven  and  earth,  and 
all  that  is  in  them  :  and  consider  that  God  made  them  out  of  nothing, 
and  mankind  also: 

29  "So  that  thou  shalt  not  fear  this  tormentor,  but  being  made 
a  worthy  partner  with  thy  brethren,  receive  death,  that  in  that  mercy 
I  may  receive  thee  again  with  thy  brethren. 

30  "While  she  was  yet  speaking  these  words,  the  young  man 
said:  For  whom  do  you  stay?  I  will  not  obey  the  commandment  of 
the  king,  but  the  commandment  of  the  law,  which  was  given  us  by 
Moses." — (2  Machabees  Chapter  VII,  26-30). 

In  those  old  days  it  was  the  king  who  placed  his  power  be- 
fore the  power  of  God— all  to  no  purpose  in  the  end ;  today  it  is 
the  mob  which  insists  on  its  own  way— all  to  no  purpose  in  the 
end. 

In  those  old  days  it  was  the  king  who  usurped  the  throne  of 
God ;  today  it  is  the  mob  which  seeks  its  s^-so  at  all  costs.  Be- 


EVOLUTION  145 

sides  declaring  that  the  universe  exists  "purely  as  a  matter  of 
chance,"  which  proves  that  it  may  evolve  as  it  chooses  from 
nothing  to  nowhere— the  voice  of  the  mob  is  heard  above  the 
din : 

"We  also  know  beyond  a  shadow  of  any  doubt  that  the  uni- 
verse never  had  a  creator,  and  that  the  alleged  authority  upon  which 
the  preachers  base  their  unproved  assertions,  is  nothing  but  a  medi- 
ocre compilation  of  obscene  filth  thrown  together  by  sundry  gangs 
of  drunken  ecclesiastics  at  the  Council  of  Nice,  and  further  elaborated 
at  a  drunken  brawl,  known  as  the  Council  of  Constantinople  held 
duripg  the  Fourth  Century."   (The  Worker,  Chicago,  March  3,  1923). 

All  this  blasphemous  ignorance  is  in  defense  of  evolution. 
God  is  mocked  and  God's  word  is  flouted— all,  because  the  mob 
is  led  to  believe  that  evolution  is  working  out  to  their  economic 
benefit;  that  evolution  will  eventually  bring  on  the  Revolution, 
—such  a  breakdown  of  economic  classes  as  we  see  in  Russia 
today. 

This  is  the  touchstone  of  the  psychology  of  the  belief  in 
evolution,  with  which  the  common-sense  man  in  the  street  is 
environed.  Therefore,  all  discussion  with  him  on  evolution  is 
useless  until  this  first  question  is  first  answered. 

Where  did  the  universe  come  from?^  This  is,  of  course,  a 
religious  question,  for  religion  is  the  fountain-head  of  all  know- 
ledge. If  the  answer  is  rational— God  created  the  universe- 
then  all  the  sciences  may  be  brought  into  play,  that  we  may 
learn  more  and  more  of  the  world  in  which  we  live  to  the  good 
of  mankind  and  the  glory  of  God.  If,  on  the  contrary,  the 
answer  of  the  popular  evolutionist— the  universe  was  made  out 
of  noihing  by  nobody — then  human  reason  is  staggered  and  no 
more  talk  is  profitable  upon  that  unreasonable  ground. 

It  is  not  the  manner  of  evolutionists  to  begin  at  the  begin- 
ning. They  assume  an  arbitrary  starting-point,  and  from  there 
they  ramble  on  interminably  and  confusingly.  They  may  cite 
occasionally  a  bit  of  reliable  but  unknown  data,  but  they  force 
it  to  do  duty  as  a  prop  to  a  theory  for  which  it  has  no  fitness 
whatsoever. 


146  CAMPAIGNING  FOR  CHRIST 

However,  when  we  have  shown  that  the  theory  of  evolution 
has  neither  logic  nor  data  to  support  its  popular  conclusions, 
it  is  a  common  practice  of  its  advocates  to  beg  the  question. 
They  want  to  know  if  we  believe  that  God  made  the  heavens 
and  earth  in  six  days,  and  they  are  sure  to  press  the  point  of  six 
days  "of  twenty-four  hours." 

No  matter  what  question  the  enemy  may  ask  we  are  able 
to  make  the  answer  tell  on  the  right  side.  Everybody  should 
know  that  the  Catholic  Church  does  not  use  the  Bible  as  a  text- 
book of  natural  history,  astronomy,  geology,  biology  or  any 
other  physical  science.  The  Bible,  as  God's  Word,  in  the  hands 
of  the  Church,  is  the  key  to  man's  moral  nature.  Someone  put 
it  quaintly  :  "The  Bible  was  not  intended  to  teach  how  the 
..heavens  go,  but  how  to  go  to  heaven."  In  the  moral  sense,  it 
makes  not  the  slightest  difference  whether  the  six  days  are  six 
days  "of  twenty-four  hours"  or  whether  they  are  meant  to 
signify  periods  of  unlimited  time  in  which  these  phenomena  un 
rolled. 

However,  the  duration  of  these  six  days,  as  related  by 
Moses,  is  highly  interesting  as  a  scientific  study,  for  the  more 
we  know  of  the  manner  of  God's  creation,  the  more  we  glory  in 
God.  In  all  such  studies  Catholics  have  ever  taken  a  leading 
part.  They  boast  the  great  names  of  many  geologists ;  de  Lap- 
parent,  Barrande,  Sainte  Claire  Deville,  Johannes  Mueller, 
Valle-Poussin,  Dumont,  Bishop  Steno  and  others.  Naturally 
these  men  have  somewhat  divergent  opinions,  since  all  human 
work  is  necessarily  faulty,  (however  excellent  it  may  be  in  great 
part)  and  since  God  alone  works  perfectly.  But  upon  one  issue 
—and  that  upon  God's  authority— these  Catholic  scientists  are 
in  absolute  agreement: 

"In  the  Beginning  God  Created  Heaven  and  Earth." 

Turning  from  the  theory  of  evolution  as  it  lies  in  the  mind 
of  the  followers,  to  the  masters  who  set  up  their  authority  as 
the  ground  floor  of  popular  evolution,  we  cite  an  example  of 


EVOLUTION  147 

their  method  of  beginning  nowhere.  Any  purely  arbitrary  point 
will  do.  The  ''dim  past"  of  Ernest  Unterman  ("Science  And 
Revolution"  pages  175-176)  is  as  good,  or  as  bad,  as  any,  since 
to  prove  too  little  is  to  prove  nothing  at  all,  and  by  the  intelli- 
gensia  he  is  assumed  to  be  "Scientific." 

"In  the  dim  past  wheie  the  world-process  becomes  perceptible 
to  human  understanding,  we  see  an  infinite  mass  of  infinitesimally 
minute  ether  dust  whirling-  about  in  all  directions.  Here  is  life  with 
all  its  attributes  in  the  earliest  and  most  primitive  form  conceivable  to 
monist  reason.  Consciousness  and  will  are  among-  these  attributes 
in  the  germ,  just  as  electricity,  mag-netism,  radiation,  or  such  abstract 
qualities  of  abstract  matter  of  abstract  school  philosophy  as  indestruc- 
tibility and  impenetrability. 

"Thi^ picture  shows  all  there  is  in  the  universe  at  that  incon- 
ceivably remote  stage  of  its  career.  This  is  the  cosmos,  god,  infinite, 
or  -whatever  high  name  you  wish  to  give  it,  that  created  itself  out  of 
itself,  that  has  no  beginning  and  no  end,  that  has  no  other  universe 
outside  of  itself,  that  is  omnipotent,  omniscient,  and  above  all 
omnirnatural." 

• 

Granted  that  this  wild  product  of  the  writer's  imagination 
is  sincerely  held  to — if  indeed  a  perverse  will  arguing  God  out 
of  existence  may  be  thought  capable  of  sincerity— why  should 
it  be  regarded  as  a  scientific  basis  for  the  belief  that  man  is 
evolved  from  the  beast  w^hen  the  facts  m.ade  known  by  scientific 
men  tell  a  contrary  story  over  and  over  again  ?  It  is  their  con- 
clusion that  man  has  been  man  whenever  and  wherever  he  has 
known  himself  and  been  known.  His  fossil  remains  are  precisely 
in  agreement  with  his  basic  physical  structure  of  today. 

Even  though  it  be  true  that  the  popular  mind  has  no  know- 
ledge of  standards  by  which  to  judge  the  findings  of  genuine 
science  and  to  discredit  the  assertions  of  those  w^ho  have  no  axe 
to  grind,  the  man  in  the  street  has  intelligence  enough  to  appre- 
ciate the  effect  of  two  or  three  questions  when  they  are  well 
planted  against  this  alleged  evolutionary  process. 

First:  Where  did  the  ether  dust  come  from?  Competent 
answer,  from  God. 

Second:  Why  does  it  whirl?  Competent  answer;  God 
made  it  do  so. 


148  CAMPAIGNING  FOR  CHRIST 

Third:  You  make  evolution  to  be  a  process,  we  want  to 
know  what  is  proceeding?  Competent  answer;  God's  creation, 
from  its  beginning  to  its  end. 

Thus  is  common  sense  vindicated  and  reason  restored  to  its 
throne  by  rendering  an  adverse  verdict  regarding  the  stability 
of  the  evolutionary  theory.  The  mind's  eye— that  faculty  of 
the  soul—  must  see  the  infinite  in  contrast  to  the  finite  or  it  can 
see  neither;  it  must  see  the  abstract  in  contrast  to  the  concrete 
or  it  can  see  neither  ;  it  must  see  ultimate  Cause  in  contrast  to 
relative  cause  or  it  can  see  neither;  it  must  see  spirit  in  con- 
trast to  matter  or  it  can  see  neither ;  it  must  see  eternity  in  con- 
trast to  time  or  it  can  see  neither;  it  must  see  limitless  God  in 
contrast  to  His  limited  universe  or  it  can  see  neither. 

No,  a  self-existent  universe  will  not  do,  for  it  lacks  an 
absolute  contrast.  Phenomena  are  ever  changing,  God  is  ever 
the  same  yesterday,  today  and  foitevei. 

Since  we  know  by  rational  conclusion  and  by  revealed 
knowledge  that  man  was  designed  and  created  by  Almighty  God, 
the  important  question  for  us  has  long  since  been  settled.  How 
man  was  created,  God  has  Himself  told  us;  otherwise  we  have 
no  more  knowledge  than  was  in  the  possession  of  the  race  at  the 
earliest  periods  of  history. 

So  far  as  Science  has  anything  to  say  it  is  this,  that  man  as 
we  know  him  is  as  man  ever  was.  The  grape  does  not  grow 
upon  thistles  nor  does  the  leopard  change  his  spots.  Indeed! 
man  has  changed  his  processes,  yet  he  works  as  he  has  ever 
worked— for  food,  shelter  and  clothing.  He  appropriates  to  his 
own  purposes  the  objects,  substances  and  forces  which  God 
gave  him  to  work  upon. 

"In  the  Beginning  God  Created  Heaven  and  Earth." 

Something  From  Nobody  To  Nowhere 
Taken  one  by  one,  all  the  products  of  man's  industry  are 
easily  seen  to  have  come  into  existence  through  human  effort. 
We  can  tell,  immediately    what    things  are   natural  and  what 


EVOLUTION  149 

things  are  made  by  human  hands.  Nobody  is  deceived;  noth- 
ing man  has  ever  made  can  be  passed  off  as  a  thing  that  came 
into  eixstence  by  itself.  Things  natural  and  things  made  by 
hand  are  distinctly  separated. 

To  be  sure  the  line  of  demarcation  is  somewhat  blurred 
where  man's  industry  has  changed  the  fertility  of  the  soil,  yet 
we  all  can  tell  cultivated  nature  from  virgin  soil.  There  is  no 
possible  doubt  about  it  to  those  who  know. 

But  if  it  is  the  universal  experience  that  every  man-made 
object  requires  external  intelligence  to  procure  its  new  status, 
that  it  could  not  of  itself  effect  a  change,  how  could  a  rational 
mind  accept  the  notion  that  natural  things  taken  all  together 
could  be  self-existent  ?  Surely  nobody  seeking  knowledge  with 
singleness  of  purpose  could  fail  to  see  a  compelling  analogy :  that 
as  a  creative  act  in  a  secondary  sense  is  necessary  to  account  for 
each  and  all  man-made  things,  so  consequently  a  creative  act 
in  the  absolute  sense  is  necessary  to  explain  the  existence  of  the 
universe  as  one  whole. 

This  mode  of  appeal  should  go  a  long  way  towards  convinc- 
ing all  those  of  good- will,  that  in  truth  "God  created  man  to 
His  own  image  and  likeness."    (Gen.  I,  27). 

But  the  slime  of  the  serpent  has  so  covered  all  the  books 
read  by  the  "intelligensia"  that  their  return  to  right-reason  is 
not  an  easy  task.  Nor  is  the  general  public  in  a  much  better 
position  for  maintaining  a  truly  rational  view  of  rather  obvious 
truths.  So  many  newspapers  and  periodicals  assume  that  the 
theory  of  evolution  has  become  scientifically  established,  that 
false  systems  of  thought  are  all  too  frequently  substituted  for 
genuine  philosophy— the  everyday  garb  of  religion.  The  radi- 
cal utterances,  moreover,  of  biological  and  sociological  pro- 
fessors, from  Maine  to  California,  who  have  been  for  many 
a  year  "Blasting  The  Rock  of  Ages"  are,  editorially  speaking, 
considered  *'good  copy."  So  it  is  that  these  learned  blashphemies 
in  defense  of  a  mechanistic  theory  constitute  a  country-wide  uni- 


1/ 


150  CAMPAIGNING  FOR  CHRIST 

versity-extension  course  in  things  that  tend  to  break  down  the 
basic  principles  upon  which  all  government  finally  rests. 

Deeper  still  has  this  irreligious  virus  sunk  into  the  vitals 
of  the  nation,  for  it  has  violently  attacked  our  youth  at  school 
and  there  is  no  antidote  in  the  curriculum  with  which  to  expel 
it.  Even  though  it  may  be  presumed  that  only  a  small  percen- 
tage of  graduates  retain  the  technical  arguments  for  natural 
selection,  sexual  selection,  adaptation,  variation,  abiogenesis 
and  other  hypothetical  assumptions,  there  is  altogether  too  much 
evidence  that  our  college-bred  youth  does  retain  the  impression 
that  belief  in  an  ultra-mundane  source  of  organic  life  is  only  for 
reactionaries  and  obscurantists. 

There  are,  unfortunately,  not  a  few  Catholic  graduates  of 
secular  universities— both  men  and  women— who  are  so 
thoroughly  mesmerized  by  their  associations  and  friends,  that 
they  accept  unquestioningly  the  evolutionary  theories.  If  they 
were  to  study  Catholic  authorities  they  would  soon  find  that 
their  support  at  best  is  a  broken  leg. 

After  years  of  experience  with  medical  students,  the  late 
Prof.  Thomas  Dwight,  M.  D.,  L.  L.  D.,  the  celebrated  anatomist, 
(Parkman  Professor  of  Anatomy  at  Harvard  for  28  years),  has 
this  to  say : 

"If  you  ask  one  of  them  wlio  has  gone  through  college  whether 
he  believes  in  evolution,  he  will  immediately  say  'Yes.'  When  asked 
'why  ?',  you  will  find  him  at  a  loss  for  a  definite  answer  and  disposed 
to  take  refuge  in  some  platitude,  such  as  "the  survival  of  the  fittest.'  " 

In  Campaigning  for  Christ  we  stress  the  point  that  edu- 
cated Catholics  are  much  more  responsible  for  the  public  state 
of  mind  than  are  those  educated  men  and  women  who  are 
not  blessed  with  certain  knowledge  from  the  hand  of  God. 

However,  the  notion  of  evolution  is  no  longer  in  "the  green," 
it  is  well  seasoned  in  the  practical  policy  of  the  "Reds."  These 
revolutionists  are  prolific  writers  and  their  books  are  filled  with 
dubious  stories   that   assume   materialistic   evolution  to  be   a 


EVOLUTION  151 

firmly  established  mode  of  process  from  inorganic  to  organic 
structure. 

Their  Darwinistic  faith  is  so  fixed  that  it  really  surprises 
them  when  they  hear  us  cooly  assert  that  their  theory  has  no 
genuine  scientific  support.  It  is  not  that  they  love  Darwinism 
so  much  but  that  they  love  Marxianism  more.  We  take  away 
their  house  when  we  take  away  the  prop  that  sustains  their 
house. 

"If  the  theory  of  evolution  could  be  demolished  the  Marxian 
Socialist  philisophy  would  lack  the  stability  of  a  house  of  cards." 
(Arthur  Morrow  Lewis — "Vital  Problems  In  Social  Evolution"  p.  J 18). 

That  is  precisely  why  it  is  so  very  important  that  those  who 
love  God  and  Country  should  arrest  its  propaganda  by  spread- 
ing this  fact,  that  for  a  generation  or  more  candid  minded  scien- 
tists who  are  interest^  in  reading  the  discoveries  of  scientific 
research  truthfully,  have  been  constrained  to  believe  that  "in  the 
beginning  God  creafed  heaven  and  earth."  Consequently,  these 
greatest  of  modern  thinkers  have  been  anti-Darwinists  in  the 
popular  sense.  The  pity  of  it  is  that  it  is  not  they,  but  news- 
paper scientists  and  Socialist  propagandists  who  have  corri- 
manded  a  multitudinous  following  during  the  last  few  years.  As 
yet,  there  is  only  a  Catholic  layman  here  and  there  who  seems 
awake  to  necessity  of  serving  his  day  and  generation  by 
defense  of  America  against  her  politico-economic  enemies. 

Socialists  were  active  long  ago,  neither  slumbering  nor  sleep- 
ing, and  they  are,  by  all  odds,  the  most  ardent  popularizers  of 
Darwinistic  doctrines.  In  the  "Biographical  Memoirs"  of  Karl 
Marx,  the  father  of  modern  Socialism,  (p.  191,  Chicago,  1901), 
the  incident  is  graphically  told  by  Wilhelm  Leibknecht— himself 
a  foremost  leader  in  the  German  Social  Democracy,  together  with 
Marx— of  their  first  reading  of  "The  (Trigin  of  Species"  :  "We 
spoke  for  months  of  nothing  else  but  Darwin  and  the  revolution- 
izing power  of  his  scientific  conquests."  Marx  immediately  rec- 
ognized the  "Epochal  importance  of  Darwin"  and,  we  may  add. 


152  CAMPAIGNING  FOR  CHRIST 

he  assumed  his  own  consequence  in  the  world  to  be  as  great. 
Darwin  worked  "peacefully  in  his  country  home"— Marx  worked 
"at  the  turbulent  centre  of  the  world  ;"  Darwin  was  "preparing 
a  revolution  similar"  to  the  one  Marx  "was  initiating,"  only 
Marx  "  was  inserting  his  lever  at  a  different  place." 

Certainly,  there  is  no  denying  the  fact  that  the  combined 
influence  of  Darwin  and  Marx  has  been  to  overthrow  all  belief 
in  religion  and  to  create  havoc  in  the  minds  of  millions.  From 
the  auto-van  we  ask  this  question  :  Now,  since  Darwin's  theory 
of  the  descent  of  man  is  utterly  discredited  for  want  of  data 
in  its  support,  and  since  Marxism  has  been  shown  to  the  world 
in  its  true  color  in  Russia,  is  it  not  time  for  Americans  to  rally 
to  the  defense  of  God  and  Country? 

We  make  it  a  point  to  call  upon  revolutionary  propogand 
ists  to  testify  to  their  own  opinions  :  from  Enrico  Ferri's  "Social- 
ism and  Modern  Science"  (p.  59,  Chicago  1912)  we  quote  a 
mucfi-used  passage  to  show  how  a  miserable  theory  may  be  used 
as  the  prop  of  a  wretched  assumption. 

"The  theory  of  Darwinism,  whether  we  wish  it  or  liot, 
demonstrating  that  man  is  descended  from  the  animals,  has  dealt 
a  severe  blow  to  the  belief  in  God  as  th"e  creator  of  the  universe 
and  of  man,  by  a  special  fiat." 

A  very  forceful  means  of  propaganda  for  revolutionists  and 
their  theory,  is  the  story  which  is  told  by  our  fraudulent  Sunday 
Supplement  pictures,  and  which  depicts  the  "ape  man"  in  stages 
of  ascent  up  to  a  true  "homo  sapiens."  No  doubt,  these  pic- 
tures are  accepted  as  established  facts  by  many  a  man  to  whom 
reading  would  be  a  tedious  and  hateful  work. 

In  a  way,  our  work  is  a  bit  of  counter-propaganda  to  that 
which  is  in  one  way  or  another  flatly  and  constantly  contradict- 
ing the  first  essential  of  religion— the  recognition  of  God  the 
Father.  Our  effort  is  to  make  plain  that  the  belief  in  God  and 
special  creation  should  not  be  shaken  in  any  mind  by  the  evil 
effects  of  false  theories.    There  is  not  the  slightest  ground  for 


EVOLUTION  153 

fear  that  in  all  the  possible  discoveries,  and  the  rightful  deduc- 
tions from  them,  there  will  be  found  anything  contrary  to  reli- 
gious truth.  Rather  will  the  opposite  appear— the  more  dis- 
covery of  fact,  the  more  knowledge  of  our  Heavenly  Father,  the 
more  knowledge  of  Him,  the  more  gratitude  to  Him;  God  will 
be  known,  loved  and  served  better,  and  the  notion  of  "blind 
chance"  will  be  cast  out  and  forgotten  for  all  time. 

Of  course,  we  do  not  hold  that  Darwin  is  responsible  for 
the  athesism  that  has  been  foisted  upon  him  by  his  socialist 
disciples,  since  his  basic  view  is  of  a  few  original  species  which 
were  the  work  of  a  Creator. 

Nor  do  we  make  objection  to  the  theory  of  evolution  pro- 
pounded by  those  who  hold  more  or  less  to  the  views  of  St. 
Augustine— that  while  Creation  was  instantaneous,  it  unfolded 
in  its  due  time  the  forms  and  life-principle  that  are  inherent 
within  them.  For  such  theories  postulate  God  as  Designer  and 
Author  of  the  Universal  Whole— as  Creator  of  form,  of  force, 
of  life,  of  man.  What  right  reason  and  religion  will  not  tolerate 
is  the  theory  of  evolution  that  assumes  matter  and  motion  to 
have  come  into  existence  by  their  own  power  in  some  strange 
and  yet  undiscovered  mode  or  way.  It  will  not  and  cannot 
accept  that  the  inorganic,  by  some  processes  not  even  imagin- 
able by  us,  in  the  course  of  time  because  organic,  and  that  the 
organic  by  environment,  and  by  potent  conflict,  developed  a 
physical  structure  like  our  own,  so  that  at  length  man  appeared 
as  the  highest  development  of  the  vertebrate-being,  different  in 
degree,  though  not  in  kind,  from  the  ape.  It  is  against  such 
theories  of  transmutation,  and  in  favor  of  religious  conviction, 
that  we  endeavor  to  arouse  an  intellectual  and  moral  revolt. 

When  Campaigning  for  Christ  we  have  no  thought  to  give 
instruction  in  biology  or  any  of  its  related  sciences.  We  are 
content  to  deal  with  evolution  according  fo  the  conclusions  of 
highly  credible  men  of  science.    We  accept  their  verdict,  and 


154  CAMPAIGNING  FOR  CHRIST 

we  fight  for  religion  with  the  weapons  they  give  us,  their  scien- 
tific truths  and  logical  deductions,  with  perfect  confidence  that 
truth  never  conflicts  with  truth : 

"In  the  beginning  God  created  heaven  and  earth  and  made 
man  in  His  own  image  and  likeness." 

Origin  of  Life 

The  lengths  to  which  absurdity  can  go  once  commonsense 
starts  on  the  wrong  track,  is  shown  by  an  interview  made  public 
in  Washington.  Professor  Austin  Clark,  head  of  the  biological 
department  of  the  Smithsonian  Institute,  so  the  story  goes,  was 
asked  to  comment  upon  the  announced  discovery  by  a  French 
savant  of  "a  method  of  creating  organic  life  from  certain  quartz 
and  meteoric  stones." 

"Maybe  it's  true,  maybe  not,"  was  the  reply— fitting  reply 
only  in  case  Reason  had  abdicated  its  throne  in  favor  of  Folly. 
Even  though  "a  lot  of  monstrous  freaks  would  be  created  by 
mistakes  in  administering  the  stimulus"  the  process  of  "pro- 
ducing an  animal  like  a  dog  or  a  man could  be  speeded  up, 

and  the  whole  transformation  got  through  within  say  200  years." 

Professor  Clark  cooly  discusses  an  impossible  proposition^ 
Infinite  Power  wielded  by  men. 

Could  Create  Any  Form  of  Life 

"It  a  primitive  form  of  life  can  be  created,  we  now  know  that 
we  could  modify  and  develop  that  form  to  any  form  of  higher  animal 
life.  The  external  circumstances  that  created  the  different  species  of 
life  are  now  known  and  can  be  artificially  applied.  The  reason  that 
we  cannot  take  the  sq^-calied  simple  forms  of  life  now  and  develop 
them  into  higher  animals  is  that  there  are  no  real  primitive  forms  of 
life  on  the  "earth.  The  simplest  animacule  has  developed  from  the 
common  starting  point  into  a  tremendously  complex  being.  A  hun- 
dred million  years  of  heredity  has  fixed  its  life  form  and  traits  until 
artificial  modification  is  now  very  limited. 

"This  would  not  be  true  of  newly  created  life.  Such  an  organ- 
ism would  be  tremendously  impressionistic.  ft  would  mould  and 
develop  under  the  stimulus  of  artificial  conditions  as  artistic  clay  In 
the  hands  of  a  sculptor.  Practically  any  form  of  life  now  existent 
could  be  created  from  this  primitive  cell." 


EVOLUTION  155 

So  it  is  that  monstrous  pranks  of  the  imagination  pass  cur- 
rent for  scientific  discussion. 

If  Prof.  Clark  alone  were  a  purveyor  of  this  inanity  this 
might  pass  as  inconsequential,  but  his  supporters  are  many.  In 
proof,  we  select  a  text  book  of  691  pages  on  Organic  Evolution 
(N.  Y.  1917)  by  Prof.  Richard  Swann  Lull,  Ph.D.,  of  Yale  Uni- 
versity, as  indicating  the  fact  that  mental  darkness  is  spreading 
over  the  student  body  of  America  at  an  alarming  speed.  Also, 
as  indicating  that  this  so-called  scientific  education  bodes  ill, 
especially  for  Catholics,  since  they  have  most  to  fear  from  the 
spread  of  ignorance,  and  the  right  of  free  exercise  of  public  wor- 
ship depends  upon  the  enlightenment  of  the  public  mind. 

Prof.  Lull  lets  it  be  known  that  the  content  of  the  book  is : 

"The  outcome  of  twenty-three  years  of  coUege  teaching-,  during- 
the  last  eleven  years  of  which  courses  paralleling  the  substance  of  the 
present  volume   have   been   offered  to   Yale  University." 

Alas !  Twenty-years  have  sent  many  a  graduate  from  Yale 
out  to  scatter  doubt  upon  the  origin  of  life,  thus  obscuring,  if  not 
altogether  breaking  down,  the  basic  knowledge  which  rests  upon 
the  connection  between  the  individual  man  and  his  Heavenly 
Father. 

In  the  opening  sentence  of  this  text  book  the  problem  of 
creation  is  said  to  be  resolved 

"Into  two  aspects,  the  origin  of  the  forms  of  life  and  the  origin 
of  life  itself." 

The  first  aspect — the  forms  of  life— having  been  dealt 
with,  the  reader  goes  on  expecting  something  to  be  said  as  to  the 
"second  aspect"  of  the  problem  of  creation— the  origin  of  life. 
In  the  first  chapter,  no,  not  a  lifie.  In  the  chapter  following  (p. 
17)  something  is  said  on  the  physical  basis  of  life(  protoplasm), 
yet  no  word  as  to  its  origin.  On  and  on,  through  page  after  page, 
yet  not  a  line  as  to  the  second  aspect  of  the  problem  of  Crea- 
tion, so  bravely  set  out  as  a  subject  for  scientific  instruction.  At 
length,  nearing  the  end  in  the  last  chapter— The  Pulse  of  Life 


156  CAMPAIGNING  FOR  CHRIST 

(p.  687),— there  is  an  open  admission  that  science  is  absolutely 
destitute  of  any  knowledge  as  to  the  origin  of  life. 

"  Yet,  the  second  aspect  of  the  problem  of  Creation  is  not 
manfully  dismissed  by  the  admission  that  material  science  has 
no  competency  whatsoever  outside  her  own  sphere.  Prof.  Lull 
holds  on  tenaciously  to  the  second  aspect  of  the  problem,  by  a 
qualifying  clause  which  is  worthy  of  one  unwilling  to  state  things 
as  they  are  known  to  be.    We  quote  : 

"For  the  origin  of  life  itself  there  is  no  known  geologric 
cause  other  than  the  gradually  attained  fitness  of  the  earth  as 
the  abode  of  organic  beings." 

The  fitness  of  the  earth  as  the  abode  of  life  is  surely  not  the 
cause  of  life.  How  then  could  a  statement  like  that  give  satis- 
faction to  the  minds  of  alert  students,  to  say  nothing  of  giving 
satisfaction  to  the  maker  of  the  stealthy  phrase? 

This  other  than  no-cause-at-all,  coming  as  a  substitute  for  a 
frank  avowal,  discredits  the  mind  of  man.  Go  to  Religion  for 
the  origin  of  life.  Science  knows  only  of  its  existence ;  its  cause 
cannot  be  found  within  natural  phenomena. 

How  different  is  the  attitude  of  the  searcher  after  truth! 
The  few  who  adorn  the  ages  have  accepted  truth  at  any  price— 
they  alone  are  the  benefactors  of  man.  To  them  only,  are  the 
peoples  of  the  earth  indebted  for  knowledge.  These  do  not  pre- 
tend to  know  when  life  first  manifested  itself  on  this  globe. 
They  are  too  honest  for  pretense  and  they  admit  their  ignorance 
with  becoming  candor.  From  believer  in  God  down  to  the 
atheist  evolutionist,  all  are  agreed  that  there  was  a  time  when 
life  could  not  have  manifested  itself  upon  this  then  uninhabitable 
earth  of  ours,— when  the  nebulous  matter  was  "hotter  than  mol- 
ten iron  or  brass."  It  is  begging  the  issue,  however,  to  believe 
with  Helmholtz  that  the  first  spark  of  life  was  fetched  by  a 
meteor  from  some  other  planet  to  our  own,  since  then  the  ques- 
tion would  come— How  did  life  originate  on  that  other  planet? 

Furthermore,  it  were  idle  to  ask  Organic  Evolution  to  ac- 
count for  the  origin  of  life,  or  for  that  matter,  the  origin  of  form, 


EVOLUTION  ♦  157 

since  evolution  is  a  mere  process— a  process  by  which  some- 
thing is  developing  from  its  point  of  beginning  up  to  its  end. 
Consequently  the  basic  question  is,  who  created  that  which  is 
evolving  ? 

There  is  but  one  right  answer  to  this  proposition— God's 
Creation.  Of  course  there  is  a  multitude  of  contentions  against 
this  answer.  But  Religion  and  Science  are  agreed— that  God 
is  the  origin  of  life.  Religion  says  God  created  the  life  which 
animates  all  organic  forms— man  alone  being  above  the  rational 
horizon.  Science  says  the  origin  of  life  lies  not  within  material 
substance,  nor  in  physical  force,  but  in  the    fiat  of  the  Creator. 

Philosophy  then,  seeks  to  probe  the  secrets  of  Creation— 
the  relation  of  man  to  his  Creator  and  of  man  to  man.  And 
here  today,  as  ever,  is  the  battle-ground  of  clashing  opinions; 
not  between  Religion  and  Science  but  between  sound  philisophy 
and  that  which  is  not  consonant  with  truth.  When  either  Reli- 
gion or  Science  is  lealled  in  to  support  an  unsound  philosophy, 
there  is  moral  and  intellectual  conflict. 

Those  students,  therefore,  who  are  taught  an  unsound 
philosophy  in  place  of  science,  are  in  a  bad  way  for  gaining  use- 
ful information.  They  are  worse  than  a  dear  friend  of  ours, 
visiting  down  on  Cape  Cod,  who  asked  the  price  of  land— think- 
ing some  time  to  build  a  summer  home  there.  With  serene  mien, 
a  good  native  Yankee  replied:  "Good  dry  land  is  worth  con- 
siderable, low,  boggy  land  ain't  worth  so  much:" 

Indeed,  there  was  a  time  not  so  long  past,  when  an  edu- 
cated man  could  have  given  a  different  answer  and  have  been  in 
good^  faith.  His  answer  might  have  been  that  life  was  spon- 
taneously generated ;  for  then  Science  had  not  yet  demonstrated 
otherwise.  The  world's  greatest  bacteriologist,  Louis  Pasteur, 
so  completely  demonstrated  the  unsoundness  of  the  theory  of 
spontaneous  generation  that  no  well-read  man  should  doubt  to- 
day that  life  comes  from  life— that  organic  life  cannot  proceed 
from  inorganic  matter.  The  closing  words  of  Pasteur's  lecture 
at  the  Sorbonne  in  Paris  before  the  greatest  scientists  of  his  day, 


158  CAMPAIGNING  FOR  CHRIST 

assembled  at  the  call  of  the  Academy  of  Science,  have  stood  as 
the  final  word  of  science  with  regard  to  the  theory  of  spon- 
taneous generation.    We  quote: 

"There  is  not  one  solitary  instance  known  to  our  day  in 
which  beings  have  been  observed  to  have  come  into  the  world 
without  parents.  Those  who  assert  such  a  thing  have  been  the 
sport  of  illusion  or  of  causes  which  they  have  not  been  able  to 
perceive  or  which  they  were  unwilling  to  avoid"  (Etudes  Rel. 
April.   188<>). 

Many  men  with  high  reputations  as  biological  scientists 
frankly  acknowledge  belief  in  a  Creative  Power  outside  of  na- 
ture—in God  as  the  Giver  of  Life.  Yet  others,  unhappily  evad- 
ing the  plain  evidence  of  the  experiments  made  by  Pasteur  still 
hold  vaguely  to  their  preconceived  atheistic  notions. 

Besides  correcting  the  views  of  well  disposed  men  of  science, 
at  the  same  time  Pasteur  struck  a  body-blow  at  those  atheist 
philosophers  who  were  using  the  once  supposedly  correct  theory 
of  spontaneous  generation  to  spread  a  Godless  cult — thus  com- 
pelling men  who  love  darkness  rather  than  light  to  take  a  new 
tack.  Of  late  this  new  tack  is  being  taken  upon  the  authority 
of  Prof.  Lull,  who,  as  we  have  shown,  stands  sponsor  for  the 
statement  that  once  the  earth  became  fitted  for  the  abode  of 
organic  beings  life  appeared  with  no  known  geologic  cause  "other 
than"  this,  gradually  attained  fitness. 

If  this  is  not  what  should  be  understood,  we  stand  in  error ; 
the  gradually  attained  fitness  of  the  earth  as  the  abode  of  organ- 
ic beings  is  the  cause  of  life,  since  geology  knows  no  other.  Alas! 
the  peril  of  "education." 

When  Campaigning  for  Christ  we  turn  the  mind  of  our  audi- 
ence to  the  wholesome  statement  of  Lord  Kelvin— Sir  William 
Thompson— who  could  say  that: 

"Science  positively  affirms  creative  power."    (N.  T.  Times,  May 
3,  1,903). 

"Science  positively  affirms  creative  power,"  because  the 
rational  mind  of  man  bent  upon  searching  out  the  explanation 
of  our  existence  comes  to  a  halt  only  when  Infinite  Power  is 
reached. 


EVOLUTION  159 

Yet  there  are  scientists  who  evade  the  findings  of  science 
seemingly  for  no  better  reason  than  that  the  disproved  theory 
of  spontaneous  generation  is  their  only  defense  against  the  doc- 
trine of  Special  Creation  held  by  the  Catholic  Church.  They 
cannot  allow  the  Church  to  go  scott-free  because,  as  they  say, 
her  "repressive  measures"  make  too  great  an  inroad  against  the 
success  of  the  evolutionary  propaganda;  she  has  even  "stopped 
the  progress  of  the  evolutionary  idea"  itself.  Prof  Fairfield 
Osborn  is  keenly  aware  of  the  influence  of  Rome,  in  blocking  the 
progress  of  the  evolutionary  idea,  and  we  see  it  in  his  "From 
Greeks  to  Darwin,"  and  in  the  fake  pictures  displayed  in  the 
Hall  of  the  Age  of  Man  (Nat.  Museum  N.  Y). 

With  other  scientists,  evasion  is  not  enough;  Prof.  Weis- 
man,  who  stands  second  as  a  Darwinist  to  Darwin  himself,  re- 
fuses to  take  the  consequences  of  the  annihilation  of  spontaneous 
generation.  For  that  were  an  acknowledgment  that  life  came 
from  life— from  a  Creator.  Quoting  from  his  book  of  Essays— 
"Spontaneous  genera'tion,  in  spite  of  all  vain  efforts  to  demon- 
strate it,  remains  for  me  a  logical  necessity."  So,  an  utterly  dis 
proved  and  illogical  theory— that  inorganic  matter  by  its  self- 
evolution  becomes  organic  beings— is  still  retained  as  a  "logical 
necessity"  by  one  with  a  recognized  claim  to  scientific  knowledge. 
Surely  w^e  may  be  pardoned  for  squarely  planting  the  question 
—what  for? 

In  Campaigning  for  Christ  we  give  the  answer  :— Evidently 
for  the  purpose  of  satisfying  a  philosophy  of  bad-will.  For  our 
effort  is  to  restore  to  the  man  in  the  street  natural  confidence  in 
God  as  the  Creator  of  heaven  and  earth  and  in  God  as  our 
Heavenly  Father. 

Origin  of  Man 
After  all,  it  is  not  the  origin  of  life  which  is  the  crux  of  the 
issue  which  interests  us  particularly,  but  rather  the  origin  of 
man.    If  man  were  merely  a  higher  organism  than  plants  and 


160  CAMPAIGNING  FOR  CHRIST 

animals,  then  the  whole  structure  of  religion  should  long  ago 
have  fallen,  for  the  fierce  floods  of  human  pride  and  malice  that 
have  beaten  upon  it  would  have  dashed  it  to  pieces  like  a  house 
built  upon  the  sands. 

If  man  be  not  the  creature  of  an  Absolute  Law  Giver,  there 
is  no  Moral  Law  which  man  is  bound  to  obey.  To  be  a  safe 
distance  from  the  policeman's  club  need  be  man's  only  care.  But 
this  is  arrant  nonsense. 

God  is  the  Creator  of  all  things  and  His  Law  binds  the 
universe. 

Beyond  the  limits  of  time  and  space  and  distinct  from  all 
created  things,  there  is  an  Infinite  Original  Being.  He  is  the 
First  Cause  and  mover  of  all  things— our  Creator  and  Father— 
the  Supreme,  Adorable  God.  To  postulate  otherwise  is  to  dis- 
card reason.  Without  God  to  guide  him,  man's  destiny  is  destruc- 
tion. He  journeys  to  ruin  by  the  broad  road  of  license  and  law- 
lessness. He  is  that  pitiable  scriptural  character  who  says  in 
his  heart  there  is  no  God— a  blinded  fool,  the  jest  of  Satan,  who 
sells  his  birthright  for  a  mess  of  pottage. 

In  Campaigning  for  Christ  we  try  to  make  it  plain  that 
Science  is  and  ever  has  been,  and  ever  must  be,  the  loyal  hand- 
maid of  the  Church— that  the  history  of  the  race  shows  that 
Science  has  always  given  its  support  to  religion. 

We  make  it  plain  that  our  objection  is  to  that  theory  of 
evolution  which  denies  in  any  way  whatever  the  direct  relation 
of  the  individual  man  to  God ;  that  whether  the  theory  be  of  the 
Emersonian  variety  or  of  the  Spencerian  (to  which  the  aristo- 
cratic anarchists  delight  to  pay  honor),  it  is  all  blank  atheism 
once  it  is  probed  to  the  bottom.  Fancy  the  "universal  whole" 
giving  a  Spencerian  account  of  itself  1  This  is  how  the  earth 
came  to  be— how  we  came  to  be  !  "Evolution  is  a  change  from 
an  indefinite  incoherent  homogeneity  to  a  definite  coherent 
heterogeneity  through  continuous  differentiations  and  intergra- 
tions."    The  Bible  gives  this  account  of  the  universal  whole: 


EVOLUTION  161 

"in  the  beginning  God  created  heaven  and  earth."  God's  words 
are  simple— a  child  may  take  them  in,  and  the  profoundest  mind 
may  probe  and  ponder  them  a  life-time  to  find  them  ever  true. 

But  those  words  of  Spencer!  Truly  Goldwin  Smith  has 
given  many  a  man  a  good  lauglf  by  his  facetious  comment  upon 
them. 

"The  universe  may  well  have  heaved  a  sigh  of  relief;  through 
the  cerebration  of  an  eminent  thinker,  it  had  been  delivered  of  this 
account    of   itself,"    (Contemporary    Review,    Feb.    1882). 

Years  ago,  when  an  anarchist  acquaintance  of  ours  had, 
with  firm  precision  and  great  gusto,  quoted  Spencer's  definition 
as  the  final  word  on  evolution,  a  wag  friend  of  ours  who  was 
standing  soberly  said:  "Let  me  put  it  into  plain  English: 

"Evolution  is  a  change  from  a  nohowish,  untalkaboutable 
a  likeness,  to  a  somehowish  and  in  general  talkaboutable  not-aU- 
aiikeness,  by  continuous  somethingelseifications  and  sticktogether- 
P.tions"   (Goldwin  Smith). 

The  entire  case  may  be  stated  in  a  few  words :  The  theory 
of  mechanistic  evolution  has  been  discarded  by  the  most  candid 
scientific  minds  for  half  a  century ;  there  is,  at  present,  no  agree- 
ment as  to  the  value  of  the  data  which  is  put  forward  by  those 
who  advocate  the  theory  af  the  animal  origin  of  man  and  the 
Godless  philosophy  of  the  origin  of  life.  Why  then,  should  the 
general  public— which  must  ever  rely  upon  the  authority  of 
specialists  in  science  for  their  opinions  in  these  matters— accept 
the  theory  of  man's  animal  origin?  There  is  no  sufficient  rea- 
son to  warrant  their  doing  so,  and  it  would  be  foolish  to  gamble 
with  Time  when  Eternity  is  at  stake. 

Besides,  when  the  issue  falls  upon  moral  ground,  we  must 
believe  the  Word  of  God  rather  than  the  testimony  of  men.  If 
Galileo  had  confined  himself  to  the  sphere  of  physical 
science,  all  would  have  been  well.  But  his  attitude  was  that 
such  and  such  data  showed  the  Bible  to  be  wrong,  when  the  fact 
of  the  matter  was  and  is,  that  the  Bible  repeals  the  moral  con- 
stitution of  man,  his  relation  to  God,  himself  and  his  neighbor, 


162  CAMPAIGNING  FOR  CHRIST 

rather  than  the  typical  relations  of  the  planets  within  the  planet- 
ary system.  So  the  Galilean  discoveries  could  not  possibly  affect 
the  Bible  and  prove  their  contents  wrong.  So,  likewise,  the  task 
of  today  is  to  show  that  God  has  been  mocked  without  reason 
and  that  His  evolutionist  critics  are  foolish  sinners. 
The  issue  may  be  put  in  a  nutshell  as  follows: 

1 — Without  some  fundament  in  fact  an  hypothesis  is  a  mere  figment 
of  the  imagination. 

2 — But  the  hypothesis  of  organic  evolution  is  an  unfounded  hypo- 
thetical conception. 

3 — Therefore  organic  evolution  is  a  mere  figment  of  the  imagina- 
tion. 

Of  course,  this  is  not  convincing  to  the  man  in  the  street. 
It  is  not  our  purpose  to  teach  science  or  logic,  but  to  let  it  be 
broadcasted  that  the  attacks  upon  the  law  of  God,  as  set  forth 
in  the  Bible,  have  as  little  effect  upon  their  sacrosanct  object  as 
a  cannonading  of  pop-guns  would  have  upon  the  Rock  of  Gib- 
raltar. 

As  Catholics,  we  leave  protestation  and  Protestantism  to 
those  who  do  not  believe  what  they  should  believe ;  namely,  that 
God  has  left  an  infallible  moral  guide  for  His  children.  Yet,  we 
try  to  state  our  belief  in  a  manner  that  will  contrast  the  basic 
principles  of  our  faith  with  the  deep-rooted  errors  of  our  day, 
so  we  bring  them  together  in  the  following  way. 

1st— We  believe  that  God  made  man: 

"And  God  created  man  to  His  own  image;  to  the  image 
of  God  he  created  him;  male  and  female  He  created  them" 
(Gen.  I,  27). 

2nd— Being  composed  of  body  and  soul,  man  has  therefore, 
a  material  and  a  spiritual  nature. 

3rd— Each  and  every  individual  man,  being  produced  from 
pre-existing  matter  by  human  generation,  is  therefore  subject  to 
the  laws  of  growth  and  decay. 

4th— We  believe  man  has  a  human  soul  :  "The  Lord  God 
formed  man  of  the  slime  of  the  earth,  and  breathed  into  his  face 
the  breath  of  life,  and  man  became  a  living  soul"  (Gen.  11,7). 
The  human  soul  being  a  spiritual  substance,  immaterial,  super- 


EVOLUTION  163 

sensible,  indivisible,  it  is  therefore  indestructible— destined  for 
immortality. 

"The  soul  may  be  defined  as  the  ultimate  internal  prin- 
ciple by  which  we  think,  feel,  and  will,  and  by  which  our  bodies 
are  animated.  The  term  'mind'  usually  denotes  this  principle  aa 
the  subject  of  our  conscious  states,  while  'soul'  denotes  the  source 
of  our  vegetative  activities,  as  well." 

(Catholic  Encyclopedia,  XIV  p.  153) 

5  th— We  believe  the  likeness  of  man  to  God  lies  in  the 
conscious  principle  which  animates  the  body  with  understanding 
and  free  will. 

6th— We  believe  the  chief  distinction  which  separates  man- 
kind from  the  brute  creation,  is  man's  immortal  soul— the  life- 
principle.  The  "animal  soul"  is  generated  with  the  body  and 
perishes  with  the  animal  body. 

7th— We  believe  it  is  the  conscious  principle  of  man  and  his 
power  of  self-direction  which  brings  him  to  condemnation  or  to 
glory :  -.. 

"Fear  y  not  them  that  kill  the  body  and  ar«  not  able 
to  kill  the  soul;  but  rather  fear  him  that  can  destroy  both  body  and 
soul  in  hell."  (Matt.  X,  28.) 

Just  as  by  right  reasoning  we  found  that  the  existence  of 
matter  and  force,  the  universe  itself,  and  life  upon  the  earth, 
was  impossible  without  the  existence  of  an  adequate  cause— a 
First  Cause— just  so,  by  right-reason,  we  find  Almighty  God  as 
the  Author  of  the  human  soul.  Neither  destructible  matter  nor 
indestructible,  indivisible  beings,  could  come  into  existence  with- 
out the  "fiat"  of  an  Independent  Being. 

No,  in  Campaigning  for  Christ  we  have  no  quarrel  with  the 
facts  established  by  science.  Our  quarrel  is  with  those  irrational 
theories,  posing  as  certainties,  which  stand  as  stumbling  blocks 
in  the  pathway  of  those  who  are  seeking  for  the  truth. 

Darwinism  cannot  stand  its  ground  against  the  known  facts 
in  the  case— it  has  no  proof  that  the  natural  resources  will  not 
be  sufficient  to  sustain  a  natural  birthrate  all  over  the  world. 
Neither  can  Darwinism  stand  its  ground  against  Christian  faith 
—that  God  will  ever  have  a  care  over  all  H|s  children. 


164  CAMPAIGNING  FOR  CHRIST 

It  was  Darwin's  sympathetic  belief  in  the  false  theory  of 
Malthus— that  God  had  not  provided  sufficient  sustenance  for 
all  His  children  in  the  event  of  an  unrestricted  birthrate— that 
led  him  gradually  to  work  himself  away  from  the  truth,  and  to 
develop  the  false  theory  which  made  his  name  famous,  namely, 
the  theory  of  Natural  Selection. 

Darwin  claims,  indeed,  "never"  to  have  "been  an  atheist 
in  the  sense  of  denying  the  existence  of  God;"  but  in  his  auto- 
biography he  tells  the    tale    of    a    mind    confused:  "^'The  old 

argument   (of  design) fails  now  that  the  law  of  natural 

selection  has  been  discovered  "  And  his  departure  from  religion 
he  unequivocally  declares:  "I  for  one  must  be  content  to  re- 
main an  agnostic."  If  Darwin  himself  remained  unconscious 
of  his  i'iiogicai  mental  attitude,  his  followers  have  not  been  so 
dazed.  For  we  may  now  add  a  generation  or  so  to  the  experience 
of  Carlyle  :  "I  have  known  three  generations  of  Darwins, 
atheists  all." 

The  full  title  of  Darwin's  $rst  book— "Origin  of  Species  by 
Means  of  Natural  Selection,  or  the  Preservation  of  Favored 
Races  in  the  Struggle  for  Life"— is  proof  sufficient  that  that 
which  distinguished  Darwin  from  Lamarck  and  other  biologists 
is  his  theory  of  natural  selection,  and  it  is  this  theory  that  has 
brought  materialistic  evolution  into  worldwide  popularity. 

One  step  farther  back  on  the  Malthusian  ground  occupied 
by  Darwin,  and  one  may  plainly  see  how  the  goodness  of  God  has 
been,  and  is  being,  torn  from  the  hearts  of  men  by  the  accept- 
ance of  Socialism.  It  was  at  the  grave  of  Karl  Marx  that  the 
praise  of  Darwin  was  trumpeted  by  Frederick  Engels,  the  col- 
laborator of  the  "Father  of  Modern  Socialism."  in  truth,  all 
the  Socialist  doctrinaires  in  the  world  are  of  one  mind  : 

"Darwin  must  be  named  before  aU  others"  as  the  one  who 
"dealt  the  metaphysical  concept  of  Nature  the  heaviest  blow  by  his 
proof  ttiat  all  organic  beings,  plants,  animals,  and  man  himself,  are 
the  products  of  a  process, of  evolution  g-oing:  on  through  millions  of 
years."      (Socialism    Utopian    and    Scientific,    p.    83.    Chicago,    1912). 


EVOLUTION  165 


Natural  Selection 

Now  we  come  to  the  place  where  the  theory  of  evolution 
obliterates  the  dividing  line  between  man  and  the  brute,  the  line 
that  separates  the  moral  from  the  non-moral  and  immoral,  the 
line  that  separates  rational  from  non-rational  beings.  God  said 
let  man  ''have  dominion  over  the  fishes  of  the  sea,  and  the  fowls 
of  the  air,  and  the  beasts  and  the  w^hole  earth,  and  every  creep- 
ing creature  that  moveth  upon  the  earth."  Man  alone  is  erect, 
with  a  vision  above  the  natural  horizon.  God  did  not  give  man 
dominion  over  man.  But  God  did  give  man  dominion  over 
animals  and  over  the  substances  and  forces  of  nature.  To  man 
alone  God  gave  consciousness,  the  principle  by  which  he  sepa- 
rates himself  personally  from  all  other  individual  members  of 
the  human  race  and  stands  face  to  face  with  his  own  personal 
moral  responsibility.  To  man  alone  God  gave  the  positive-art 
principle  by  whicb,  according  to  his  self-made  designs,  he  appro- 
priates natural  resources—  objects,  materials  and  forces— thus 
supplying  himself  with  the  necessities  of  his  human  nature, — the 
means  with  which  to  build  up  civil  society  and  with  which  to 
maintain  the  Church  of  God. 

Quite  otherwise  then,  is  the  human  nature  which  God  gave 
to  man  from  that  non-moral,  non-rational  nature  which  these 
Darwinistic  evolutionists  have  been  pleased  to  foist  upon  a  long- 
suffering  public  opinion.  The  doctrine  of  the  survival  of  the  fit- 
test has  no  better  foundation  than  the  MalthXisian  assumption 
that  within  the  scheme  of  natural  economy  the  number  of  hu- 
man beings  naturally  born  into  the  world  are  progressively  press- 
ing upon  the  possible  food  supply.  And  these  Darwinistic  evolu- 
tionists have  no  better  conclusion  than  the  degraded  notion  that 
in  order  to  avert  the  ever-threatening  disaster  to  human  society, 
it  is  necessary  artificially  to  restrict  the  birth-rate.  Believing 
that  starvation  is  in  view  unless  God's  command  to  these-twain- 
made-one  to  increase  and  multiply  is  scientifically  regulated, 


166  CAMPAIGNING  FOR  CHRIST 

God's  order  of  things  ethical  and  moral  has  been,  by  their 
theory,  set  to  one  side.  They  have  created  for  man  a  nature  to 
suit  a  theory  which  gives  to  man  and  brute  the  self-same  con- 
stitution. And  as  only  the  fit  amongst  the  animals  are  permit- 
ted to  survive  under  the  brute  principle  of  "dog  eat  dog,"  so, 
they  say,  only  the  fit  amongst  us  should  be  permitted  to  survive 
—thus  man  may  weed  out  the  unfit  by  applying  the  discoveries 
of  evolution  to  our  social  existence.  It  is  just  here  that  evolution- 
ists find  the  warrant  to  sweep  away  the  ethical  and  the  moral 
nature  of  man.  This  leaves  the  door  of  license  wide  open,  first 
for  the  belief,  and  then  for  the  practice,  of  proposals  that  menace 
CL.Istian  civilization. 

Since  natural  selectiGn  is  the  chief  support  of  Darwinism 
we  may  state  its  content  as  follows  : 

1st — Many  more  animals  are  propagated  than  arrive  at  matur- 
ity, one  reason  being-  the  lack  of  food  supply; 

2nd — Animals  vary  one  from  another  and  from  their  parents: 

3rd — In  their  strug:g:le  for  existence  they  compete,  one  ag-ainst 
the  other,  and  all   tog-ether  against  their  environment: 

4th — Those  animals  best  adapted  to  their  conditions  crowd  out 
the  inadaptable:  the  fittest  survive: 

5th — Modifications  and  variations  are  caused  in  tlie  structure  of 
the  species  by  the  intensity  of  their  struggle  for  existence: 

6th — Chang-es  in  structure  are  transmitted  to  the  progeny,  and 
lead    in  time  to  the  formation  of  new  species. 

This  is,  in  brief,  the  substance  of  evolution.  An  interesting, 
plausible,  well- worded  theory,  it  is  not  entirely  surprising  that 
the  radicals  of  the  world  have  taken  it  up.  In  fact,  however, 
the  theory  is  all  the  proof  there  is  of  evolution.  It  is  exceeding- 
ly funny  to  listen  to  the  gravely  posited  experience  of  animals 
which  are  supposed  to  have  led  to  the  formation  of  the  great 
change  in  their  stnicture  that  subsequently  ruled  them  out  of 
their  ov/n  class,  and  made  them,  without  the  design  of  any 
external  intelligence,  another  species.  The  millions,  billions  and 
trillions  of  years  necessary  for  these  processes  add  to  the  gaiety 
of  those  who  know  their  true  genealogy  and  who  are  not  tainted 
with  the  belief  in  an  impossible  structure  without  a  preceeding 


EVOLUTION  167 

designer.  Fancy  a  story  after  this  fashion:  The  giraffe  was 
once  either  a  camel  or  an  antelope.  It  had  to  live  in  such  places 
as  the  African  miasma,  upon  the  foliage  of  the  trees.  Suppose 
there  were  a  dozen  or  so  of  these  precursors  of  the  giraffe,  all 
stretching  for  food.  Happy  they  were  so  long  as  there  were 
plenty  of  leaves  on  the  lowest  branches.  But,  alack  and  alas, 
time  came  when  they  who  stretched  must  stretch  far,  farther, 
farthest.  The  Stretcher-farthest  won  the  prize  of  life,  together 
with  a  neck  much  longer  than  when  they  were  either  camels  or 
antelopes,  ft  doesn't  matter  which.  So,  wonderful  to  relate, 
when  many  breeding  times  had  come  and  gone,  their  progeny — 
some  millions  more  or  less— could  stretch  their  necks  twenty 
feet  high  and  so  they  come  upon  the  scene  of  life  as  a  brand  new 
species— the  giraffe.  Who  shall  say  this  is  not  science?  At  any 
rate,  a  witty  Scotish  Judge  has  made  a  poem  to  prove  it  so: 

A  deer  with  a  neck  that  was  longer  by  half 

Than  the  rest  of  the  family — try  not  to  laugh — 
By  stretchi-ng  and  stretching-,  became  a  giraffe. 
Which  nobody  can  deny. 

That  fjjir-footed  beast  which  we  call  a  whale, 
Held  his  hind-legs  so  close  that  they  grew  to  a  tall, 
Which  he  uses  for  threshing  the  sea,  like  a  flail, 
Which  nobody  can  deny. 

It  may  readily  be  admitted  that  the  sea  would  soon  be 
filled  to  the  brim  with  fishes  if  every  one  of  the  four  thousand 
eggs  of  every  herring,  the  six  million  eggs  of  every  cod,  the  nine 
million  eggs  of  every  turbut,  and  the  twenty-two  million  eggs 
of  every  ling,  were  all  to  survive.  But  they  do  not,  so  the  sea 
is  still  the  sea  as  God  made  it  to  be.  For  want  of  a  better  term, 
we  may  say  that  blmd  force  was  put  in  charge  of  the  eggs  of 
fishes,  and  so  by  chance,  enough  survive  for  practical  purposes. 
Yet,  when  it  has  pleased  man  to  take  a  hand,  he  stocks  the  lakes 
and  thus  regulates  the  fish  supply  for  his  table.  But  the  care  of 
babies  was  not  left  to  blind  force,  not  merely  to  the  deep  rooted 
instincts  of  the  human  father  and  mother  but  to  parents  with 
a  rational  and  moral  nature. 


168  CAMPAIGNING  FOR  CHRIST 

However,  the  very  term  selection  denotes  a  positive  act. 
Surely,  the  plant  selects  those  element  which  cause  it  to  grow, 
so  too,  the  animal  selects  those  foods  that  are  suitable  to  him, 
but  such  natural  selection  has  not  merely  accident  behind  it,  but 
rather,  the  positive  act  of  Almighty  God. 

No,  we  have  no  quarrel  wdth  facts,  nor  with  fancies,  save 
as  they  pose  as  serious  contributions  of  science.  For,  we  know 
that  figs  are  not  gathered  from  thistles,  that  the  leopard  does 
not  change  its  spots;  that  each  and  every  creature  carries  out 
the  design  given  to  it  by  its  Creator. 

So  when  Campaigning  for  Christ,  we  grant  all  that  may 
possibly  be  granted  in  the  name  of  science.  As  for  the  theory 
of  transformation  of  species ;  it  leaves  God  out  at  the  beginning 
and  it  sets  up  a  nature  for  man  to  fit  the  theory— we  will  have 
none  of  it. 

It  is  with  satisfaction  that  we  note  a  strong  and  rising  tide 
against  the  species-making  theory  by  well  accredited  men  upon 
the  biological  field.  Some  testimony  as  to  their  profound  dis- 
satisfaction and  repudiation  of  popular  Darwinisip  may  be  useful 
in  meeting  those  men  in  the  street  who  with  a  cock-sure  intona- 
tion inquire,  "Don't  you  believe  in  evolution  ?"  as  though  it 
were  an  evidence  of  utter  ignorance  to  say  "No." 

Prof.  Vernon  Kellogg,  Leland  Stanford  University: 

"Speaking-  by  the  large,  we  only  tell  the  general  truth  when  we 
d\)clare  that  no  indubitable  cases  of  species-forming,  that  is,  of  descent, 
have  boon  observed;  and  that  no  recognized  cases  of  natural  selection, 
really  selecting,  La\"e  been  observed." 

"Darwinism,  as  the  all-efficient  causo-mechanical  factor  in 
species-torming  and  hence  as  the  sufficient  explanation  of  descent  is 
discredited  and  cast  down"    ("Darwinism  Today,"   page   874). 

Prof.  DeVreis: 

"It  is  only  a  sieve  which  decides  which  is  to  live,  and  what  Is 
to  dio"   ("Species  and  Variations"  190B). 

Prof.  S.  Korschinsky: 

"The  struggle  for  existence,  and  the  selection  which  goes  hand 
ftnd  hand  with  it,  compose  a  factor  which  restricts  new-appearing 
forms  and  restrains  wider  variations,  and  which  is  in  no  way  favor- 


EVOLUTION  169 

oble  to  the  production  of  new  forms.     It  Is,  Jndfjed.  nn  Iniinlcfil  factor" 
(Heterfenesis  und  Evolution,"  Naturwiss  wochenschrift.  Vol.  IV.  p  267. 

Prof.  Yves  Delage: 

"Sclectior.  is  powerlesa  to  form  spviclcs — Far  fiom  boln^:  an  In- 
strument for  the  evolution  of  species,  it  guarantees  their  fixity*' 
(T/  Hcrcdito.   2nd.  Ed.   1903). 

Prof.  T.  II.  Morgan  i 

"Tho  theory  of  natural  .selection  lias  nothing  to  do  with  the 
origin  of  species,  but  with  the  si)r\ival  of  already  formed  species" 
(Popular  Science  Monthly  May,   1905). 

Prof.  Edward  J.  Menge: 

"Natural  selection  can  only  kill  off  plants  and  animals  and 
can  never  originate  anything"  (The  Beginnings  of  Science  Biologically 
and  Pnychologically  Considered,  Boston,  1918). 

Even  so,  the  mechanical  theory  of  man's  advent  on  earth 
goes  doggedly  on,  working  havoc,  especially  amongst  those  who 
long  since  have  lost  their  anchorage  in  the  rockbed  of  Christian 
faith. 

In  this  battle  of  minds  now  going  on,  a  foremost  defender 
is  Prof.  Edwin  Grant  Conklin  of  Princeton.  Not  once,  during 
his  course  of  lectures  before  the  Lowell  Institute  (Boston)  but 
many  times,  Prof.  Conklin  affirmed  his  belief  in  evolution  : 

"The  fact  cf  evolution  stand,''  fai!t;  present  uncertainties  concern 
only  the  factors.  Unfortunately  this  distinction  between  fact  and 
factor  has  not  always  been  appreciated  by  persons  who  are  not  stu- 
dents of  this  subject  and  consequently  tiiey  do  not  sufl'lciontiy  ais- 
tinguish  betv.'oen  opeculation  and  evidence,'  (Boston  Heiald.  Mov. 
2S,   1922).  ^ 

We  shall  readily  grant  the  difference  between  "fact  and 
factor."  Now  the  fact  is,  that  facts  are  altogether  lacking  in 
proof  of  natural  selection.  So,  consequently,  this  /ac^or— natural 
selection— has  no  standing  save  as  a  mere  speculation.  There- 
fore, because  of  the  lack  of  scientific  evidence,  the  theory  of  the 
descent  of  man  fails  of  support  in  fact  and  also  in  science. 

Yet,  the  hallucination  of  evolution  is  so  strong  within  this 
mechanistic  school  of  biologists  that  even  though  they  are  at 


170  CAMPAIGNING  FOR  CHRIST 

logger-heads  over  the  theory  of  natural  selection,  the  survival  of 
the  fittest,  the  replacing  theory,  and  what  not,  still  they  keep 
their  faith  in  the  notion  that  man  is  an  evoluted  ape.  Says 
one  to  the  other— Kellogg,  Osborn,  Knight,  Conklin  et  alii.— 

"I^el  us  join  the  believers  in  the  'unknown  factors  in  evolution.' 
Let  us  begin  our  motto  with  ig-noramus,  but  never  follow  it  with 
ignorataimus." 

Surely,  open  confession  is  good  so  far  as  it  goes.  But  con- 
fession of  ignorance,  combined  with  a  stubborn  refusal  to  face 
the  consequences  of  the  facts  in  the  case,  and  with  the  deter- 
mination to  keep  on  going  the  wrong  way  for  the  right  thing, 
is  to  render  but  slight  service  to  the  cause  of  truth.  What 
America  has  a  right  to  expect  from  our  biologists— in  safeguard- 
ing our  national  honor— is  the  withdrawal  of  their  sanction  and 
so  the  correction  of  the  misinformation  contained  in  the  Sun- 
day  Supplement  with  regard  to  the  theory  of  evolution.  Also, 
the  combating  of  the  gross  misrepresentation  conveyed  by  the 
pictured  series  of  Knight,  from  ape  to  man,  exhibited  in  the 
American  Museum  of  Natural  History  in  New  York  City. 
Nothing  less  should  satisfy  their  world-wide  obligation  to 
science  and  their  loyalty  to  our  country. 

Besides,  those  biologists  who  are  wedded  to  the  ape 
ideology,  there  comes  to  its  defense  many  spectacular  writers. 
As  one  of  international  fame,  we  may  cite  H.  G.  Wells,  who  with 
a  sweep  or  two  of  his  pen  disposes  of  God's  revelation  to  man, 
of  Christ  and  the  Church,  to  which  we  owe  what  there  is  of  just 
government  in  the  world.  Over  a  hundred  pages  in  his  "Out- 
line of  History"  are  taken  up  with  guesses  and  with  assumptions 
in  favor  of  the  mechanistic  theory  of  a  self-creating  universe  and 
with  natural  selection  as  that  factor  to  whkh  we  are  indebted 
for  our  existence  as  the  human  race. 

No,  Catholics  will  admit  no  other  proposition  than  that 
God  created  man,  the  masterpiece  of  material  creation,  and 
endowed  him  with  the  gift  of  everlasting  life. 


EVOLUTION  171 


Resemblances 

In  answer  to  the  sophistry  that  since  man  and  monkey  are 
so  alike  they  must  have  come  from  one  and  the  same  stock,  it 
is  sufficient  to  reply,  that  a  resemblance  merely  gives  evidence 
of  resemblance,  not  of  identity  of  objects,  nor  of  identity  of 
stock.  A  resemblance,  then,  is  nothing  more,  nothing  less,  than 
a  resemblance. 

Apply  this  test  to  any  resemblances  whatsoever,  and  there 
is  no  suggestion  of  identity  of  stock.  Yet,  if  resemblances  are 
pushed  to  the  uttermost,  it  may  be  seen  that  in  the  natural  king- 
doms—mineral, vegetable  and  animal— there  are  resemblances. 
So  in  the  ultimate  of  things,  resemblances  lead  to  the  suggestion 
that  creation  is  an  entity  one  thing  made  by  its  Creator. 

Certain  it  is  that  man  has  something  in  common  with  all 
the  beings  with  which  he  comes  in  contact.  But  these  resem- 
blances are  by  w^  of  analogy  rather  than  of  likeness.  When, 
in  reply  to  the  Pharisees  who  had  warned  our  Blessed  Lord  that 
"Herod  hath  a  mind  to  kill  Thee,"  His  answer  was,  : 

"Go,  tell  that  fox,  behold  I  cast  out  devils,  and  do  cures  today 
and  tomorrow  and  the  third  day  I  am  consummated." 

This,  certainly,  does  not  suggest  a  structural  identity  be- 
tween the  man  and  the  fox,  but  rather  shows  that  Herod  had 
the  slyness  of  the  fox.  These  resemblances  begin  and  end  in  the 
fact  that  the  fox  by  natural  instinct  is  sly  and  that  Herod  by 
lacking  moral  integrity  practiced  craft  ;  he  pretended  to  one 
purpose  and  worked  to  promote  another. 

St  Gregory  the  Great  has  given  us  a  superb  vision  of  the  one- 
ness of  creation  with  its  crowning  glory,  the  human  race,  and 
the  resemblances  between  man  and  all  creatures  below  him,  as 
it  lay  in  the  mind  of  the  Almighty,  when  "God  saw  that  it  was 
good."  Man  was  made  a  conscious  being  endowed  with  intelli- 
gence and  free  will  and  God  looked  down  upon  him,  who  alone, 
could  consciously  and  freety  pay  Him  homage :    "This  being  will 


172  CAMPAIGNING   FOR  CHRIST 

have  something  in  common  with  all  inferior  creatures.  He  will 
have  being  in  common  with  the  mineral  world,  life  in  common 
with  the  plants,  sensatioji  in  comnion  with  the  animals,  intelli- 
gence in  common  with  the  angels." 

In  his  intelligence,  man  has  no  resemblance  -nothing  in 
common  witli  the  beasts  —but  rather  with  those  creatures  of  God 
that  are  not  of  the  earth,  earthy.  In  all  this,  there  is  not  a  crumb 
of  comfort  for  evolutionists.  For  the  resemblances  of  man  to 
the  beings  that  are  separated  from  him  by  his  gift  of  self-con- 
sciousness, do  not  sustain  the  contention  of  the  evolutionist,  that 
similarity  of  structure  proves  man  to  be  a  brother  of  the  anthro- 
poid. It  is  not  in  his  physical  structure  that  the  radical  separa- 
tion between  man  and  animals  lies,  but  rather  in  man's  higher 
endowment. 

However,  the  structural  differences  have  been  scientifically 
worked  out  by  anthropologists— among  them  St.  George  Mivart, 
Ranke,  Quatrefages,  and  O.  Walkhoff,  from  whom  we  quote: 

"The  radical  dificrence  go^Sy  so  far  that  it  is  possible  to 
determine  analytically,  from  any  X-ray  photoirraph  of  a  frontal 
section,  and  even  from  any  complete  piece  of  bone,  whether  it  be- 
longred  to  a  man  or  an  ape:  in  other  words,  wliether  its  owner  walked 
uprig-ht  or  not." 

This  being  the  scientific  conclusion,  we  may  say  that  al- 
though in  comnion  with  animals,  men  breathe,  eat,  sleep,  and 
propagate  their  kind,  these  resemblances  do  not  prove  that  the 
human  race  has  spiimg  from  the  monkey.  Furthermore,  since 
no  animal  has  been  found  with  evidence  of  a  language— even 
though  it  is  their  common  inheritance  to  make  sounds— nor  one 
which  shows  signs  of  abstract  reasoning,  the  whole  question  of 
structural  resemblances  may  be  dismissed  as  giving  not  the 
slightest  proof  that  man  and  brute  have  one  and  tlie  same  root. 

Earth's  History  of  Ma?! 

To  have  a  little  knowledge  of  wliat  science  has  to  say  of 

the  advent  of  mankind  upon  this  earth  of  ours,  is  useful  when 

Campaigning  for  Christ.     For  the  man  in  the  street   is  filled 

with  an  inflated  notion  that  it  is  certainlv  known  that  millions 


EVOLUTION 


173 


of  years  have  been  taken  up  in  the  development  of  the  human 
race.  This  notion  is  further  extended  to  the  hazy  imagining  of 
a  time  when  man  shall  be  other  than  he  is  today,  a  race  of  super- 
men. He  reads  of  the  "Old  Human  Relic-Fossilized  Skull  oj 
Man  Who  Lived  Millions  of  Years  Ago"  without  the  slightest 
idea  of  questioning  the  sanity  of  the  declaration.  Even  though 
he  reads  below  the  headline  that  the  time  of  civilization  to  which 
^be  find  is  more  or  less  distinctly  accredited,  is  f>laced  at  two 
or  three  thousand  years  ago,  instead  of  two  or  three  million, 
the  notion  of  those  primitive  men  who  walked  on  two  feet  re- 
mains a  constant  factor  in  his  mind.  A  few  millions  of  years, 
more  or  less,  does  not  in  the  least  interfere  witii  the  reality  of 
his  mental  picture.  He  continues  to  think  as  he  did  before,  and 
strange  to  say,  the  less  he  believes  in  the  existence  of  God,  the 
more  credit  he  gives  to  these  preposterous  notions. 

Sober  science,  speaking  broadly,  tells  us  of  four  great  periods 
in  the  earth's  for^nation,  in  which  plant  and  animal  life  is  found 
—ranging  all  the  way  from  unicellular  life  (protozoa  and  proto- 
phyta),  to  fishes,  reptiles,  amphibians,  mammals,  and  man. 
These  four  periods  are  designated  as  the  primary,  secondary, 
tertiary  and  quaternary  periods.    We  present  a  diagram  of  two 


EPOCHS 

LIFE 

AUuvial  or  Post  Glacial 

Written  History 

Rise  of  World  Civilization 

AGE 

OF 

MAN 

Plel8toc6Qe 

Period  Claciation 
Extinction  of 
Great  Mammals 

TERTIARY 

Pliocene 

Time  wnen  Evolutionists 
Assume  Transformation 
of  Man-Ape  to  Man. 

AGE 

OF 

MAMMALS  ' 

Miocene 

Mammals 

Ollrocene 

Mammals 

Eocent 

Arcbalc  Mammtlf 

174  CAMPAIGNING  FOR  CHRIST 

of  them,  the  quaternary  and  tertiary  periods,  and  their  divisions. 
One  of  the  strongest  defenses  of  Adam  as  the  beginning  of  the 
human  race  against  the  ape  theory  is  that  the  fossil  remains  of 
man  have  been  found  only  in  the  quaternary  period,  that  is, 
never  below  it. 

It  will  be  noted  that  in  the  quaternary  period  is  the  time 
in  which  we  live— the  Age  of  Man.  It  is  beyond  question  that 
whenever  and  wherever,  the  remains  of  man  are  found,  ther^ 
he  is  found  to  be  a  fully  developed  man. 

ConsequeHtly,if  the  evolutionary  theory  is  to  be  sustained 
by  material  data,  it  is  below  the  quaternary  period  of  the  earth's 
formation— in  that  of  the  pliocene  epoch  of  the  tertiary  period 
—that  the  half-ape,  half-man  remains  should  be  found.  Yet, 
no  such  fossil  structure  has  been  found  in  any  part  of  the  terti- 
ary period.    "Thar  aint  no  sich  animile." 

Of  course,  a  theory  may  be  held  to,  in  spite  of  the  lack  of 
facts,  but  since  the  high  priests  of  human  evolution  have  in  one 
way  or  another  acknowledged  their  bankruptcy  as  to  facts  for 
the  descent  of  man,  it  surely  is  unscientific  to  assert  as  Bolsche 
does  {Evolution  of  Man,  Chicago,  1913,  p.  17): 

"And -yet  man  lived  even  in  the  Tertiary  period." "No 

song,  no  heroic  story,  gives  any  information  about  him."  With 
pathos,  Bolsche  continues  and  with  triumph  he  concludes:  "But  where 
the  voice  of  tradition,  the  chronicres  of  conscious  humanity  are  silent), 
there  we  find  witnesses  that  speak  to  lis — the  stones!" 

Eoliths 
These  stones  are  called  Eoliths,  and  they  are,  by  those 
desiring  proof  of  our  monkey  origin,  presumed  to  have  been 
manufactured  by  the  "eolithic  man"  as  tools  of  offense  and 
defence.  But  alas  for  those  stones,  and  for  those  who  would 
have  hammered  their  way  up  the  rude  path  to  humanity  if  they 
had  had  a  hammer,  or  even  if  they  had  had  existence,  those 
stones,  and  eolithjc  men,  have  been  snatched  away  from  the 
grasp  of*  the  h^d  of  the  Bolsches'^nd  the  other  theorists  who 


EVOLUTION    -  !75 

make  facts  out  of  fancies.  Foi  Obermaier,  Breuil,  Bcile,  de 
Lapparent  and  other  scientists  have  found  these  stones  to  be 
mere  chips  that  were  broken  off  of  the  rock  by  the  settling  of  the 
strata  and  which  were  formed  into  the  shape  of  tools,  in  which 
they  are  found— a  mere  natural  phenomenon  and  not  a  surpris- 
ing work  of  human  hands  for  human  purposes. 

Experiments  have  shown  that  pieces  of  stone  struck  violent- 
ly by  the  teeth  of  machinery  used  in  the  processes  of  manufac- 
turing cement,  often  come  out  with  the  features  of  these  eoliths 
So  that,  all  things  being  considered,  it  is  not  in  line  with  right 
reason  to  believe  the  songs  and  stories  of  those  who  would  make 
us  acquainted  with  those  tertiary  heroes  who  laid  down  the 
foundation  of  our  civilization. 

Biogenetic  Law 
Another  theory  m.ade  popular  by  Haeckel  and  exploded  by 
scientific  tests,  comes  up  now  and  again,  from  our  street-corner 
questioners  :  "Weil,  if  you  reject  evolution,  tell  us  how  you 
account  for  the  fact  that  the  embryo  of  man  passes  through  a 
worm  stage,  a  fish  stage  and  so  on  through  a  dozen  changes  into 
a  monkey  stage,  before  it  reaches  a  human  stage  of  develop- 
ment?" To  answ-er  this,  we  first  assert  that  a  right  system  of 
thought,  grounded  upon  the  basis  of  reason,  never  denies  a  moral, 
an  intellectual,  or  a  material  fact— there  is  always  room  within 
the  truth'  for  aJll  the  facts  in  creation.  Then,  we  emphasize  the 
poi^it  that  no  fact  has  ever  been  known  to  deny  the  existence  of 
God  as  the  Creator  of  the  human  race.  So  the  first  thing  neces- 
sary to  keep  a  right  mind  as  to  the  use  of  facts,  is  to  have  good- 
will, the  next  thing  is  to  make  sure  of  the  "fact"  bein^  a  fact. 
But,  with  those  scientists  who  are  atheists  and  who  have  bad 
will  a  fact  is  easily  made  to  sustain  a  bad  argument  and  a  bad 
argument  may  be  extended  into  a  bad  series  with  a  false  con- 
clusion at  the  end  of  the  chain.  For  esample— the  human  being 
is  the  product  of  t^e  biogenetic  lawj  that  is  to  say  "the  develop- 


176  CAMPAIGNING  FOR  CHRIST 

men!  of  the  individual  is  a  brief  recapitulation  of  the  de\'elop- 
ment  of  the  race."  How  should  the  man  in  the  street  know  that 
the  sponsors  of  this  "law"  would  have  him  believe  that  at  the 
beginning  of  the  nine-months  period  there  is  in  fact  no  human 
embryo,  but  a  sort  of  embryonic  worm,  which  becomes  a  fish, 
and  then  other  animals,  by  one  change  after  another,  up  to  the 
monkey  stage;  and  that  only  at  birth  does  the  human  child 
make  its  evolution  complete. 

Surely,  for  a  belief  in  such  a  monstrosity,  one  should  have 
atheism  to  start  with,  bad  will  to  go  on  with,  and  confusion  all 
along.  Only  sin  or  madness  could  devise  such  a  law,  and  only 
sin  or  madness  could  accept  its  mandates. 

But  mental  preservation  was  not  enough  to  satisfy  the 
Socialist  God  —  Haeckel.  In  order  to  lodge  this  mental  disease 
in  the  popular  mind,  he  put  out  his  time-worn  tricks  of  fake 
diagrams  to  enforce  the  false  assumptions  of  the  "biogenetic 
law."  But  this  was  too  brazen  a  "proof,"  and  it  led  to  a  revolt 
from  the  leading  scientists  of  Europe,  who  exposed  this  "proof" 
and  practically  denied  the  "law." 

Prof.  Kellogg,  no  doubt,  voices  the  scientific  viewpoint  with 
regard  to  the  "biogenetic  law"  as  a  "discredited  theory,"  being 
"chiefly  conspicuous  now  as  a  skeleton  on  which  to  hang  in- 
numerable exceptions."    Continuing,  we  quote: 

"The  recapitulation  theory  is  mostly  wrong;  and  what  is  right 
in  it  Is  mostly  covered  up  by  the  wrong  part,  that  few  biologists  longer 
have  any  confidence  in  discovering  the  right." — (Evolution  and  Adap- 
tation, N.  Y.,  1903,  p.  18-21). 

Even  so,  the  educated  enemies  of  Christ  still  find  the 
"biogenetic  law"  a  useful  club  with  which  to  beat  true  science 
and  the  love  of  God. 

Blood  Relations 
Another  exploded  theory  that  still  does  service  among  those 
who  seem  more  interested  in  overthrowing  the  belief  in  special 
creation  than  in  advancing  the  cause  of  science,  is  that  of  the 


EVOLUTION  177 

chemico-physiological  identity  of  the  blood  of  man  and  ape.  It 
filters  down  to  the  unscientific  but  ambitious  populace  as  the 
"blood  test,"  which  gives  proof  of  the  relation  of  ape  and  man. 

By  inoculating  the  blood  of  one  creature  into  the  veins  of 
another,  Dr.  Friedentbal  of  Berlin  found  that  the  experiment 
often  proved  fatal.  However,  there  was  glee  amongst  the 
Philistines  when  it  was  discovered  that  the  blood  of  the  man 
and  the  ape  mixed  so  harmoniously  that  Bolsche  triumphantly 
exclaimed  "The  boundaries  of  antagonism  have  been  crossed." 
While  the  newsmongers  took  up  the  cry— "The  monkey  and  the 
man  are  blood  relations." 

Just  here,  the  facts  in  the  case  create  an  insuperable 
trouble  with  the  theory.  By  far  too  many  boundaries  have  been 
crossed.  Too  many  blood  relations  prove  no  blood  relations  at 
all  between  the  man  and  the  monkey.  Only  one  kind  of  monkey 
test  was  wanted— the  anthropoid.  Lo  and  behold!  man's  blood 
will  mix  harmoniously  with  eighteen  species  of  apes. 

Worse  and  more  of  it  I  for  the  blood  of  man  will  also  mix 
harmoniously  with  the  blood  of  the  sheep,  the  goat  and  the 
horse,  to  boot.  So  it  is  that  the  facts  in  the  case  utterly  outface 
the  theory. 

Alfred  W.  McCann  (God  or  Gorilla?)  facetiously  remarks, 
if  a  blood  test  why  not  a  milk  test  ?  "The  milk  of  an  ass  is 
nearest  in  resemblance  to  human  milk."  Mayhap,  it  was  the 
asses'  milk  that  "fed  up"  the  evolutionist  theorists. 

Missing  Links 

With  the  backing  of  the  highest  authorities  it  may  be  set 
down  that  the  fossil  remains  of  mammals,  such  as  we  know  them 
today,  have  been  found  in  the  tertiary  period.  Not  so  with  man ; 
his  fossil  remains  have  never  been  found  in  the  tertiary  strata. 

Furthermore,  no  fossil  remains  of  any  creature  that  may 
rightly  be  called  the  ancestor  of  man  have  ever  been  found  in 
the  tertiary  period.    So  the  simple  truth  is  that  man  and  man's 


178  CAMPAIGNING  FOR  CHRIST 

fossil  remains  appear  only  in  the  quaternary  period— that  he 
himself  and  his  fossil  remains  appear  always  as  a  full-fledged 
man. 

Evidently  in  a  sportive  mood,  rather  than  to  show  their 
belief  in  the  monkey  origin  of  the  race,  there  were  present  at 
the  Fifth  International  Congress  of  Zoologists  (Berlin  1901)  two 
young  chimpanzees,  perhaps  to  welcome  their  world-kinsfolk. 
The  story  is  told  by  Rev.  Erich  Wassman,  S.  J.,  (Modern  Bio- 
logy, pp.  479-480) : 

"The  two  little  apes  grinned  at  us  with  cheerful  confidence  as 
If  they  were  fully  convinced  that  we  believed  in  the  theory  of  evolu- 
tion, and  would  like  to  invite  us  to  shake  han-ds  in  recognition  of  the 
bond  existing  between  us.  But  I  thought  to  myself  :  'No,  my  dear 
little  creatures,  than.k  God,  we  have  not  yet  come  to  that." 

Yet,  those  who  have  no  place  for  God  in  their  philosophy, 
are  greatly  in  need  of  a  ,monkey-man  who  will  thrust  Adam  out 
of  court  So  the  up-to-date  man  digs  furiously  for  the  missing 
link"  to  raend  a  missing  chain.  Alas  and  alack,  if  only  he  could 
find  a  Jink,  he  might  find  the  chain  to  which  the  link  belongs. 
No,  positively,  it  were  too  out-of-date,  too  medievalistic,  to 
accept  God  s  word  for  it,  as  Catholics  do,  that  man  is  a  special 
creation.  Too  bad,  that  the  facts  are  on  the  Catholic  side  of 
the  issue !    A  link  must  be  found ! 

Ah,  he,  she,  or  it,  has  been  found!  So  we  shall  ask  Prof. 
Conklin  to  introduce  the  first  and  foremost  of  our  fossil  remains- 
ancestors  to  the  man  in  the  street,  with  the  hope  that  he  will 
have  his  common  sense  with  him. 

"About  half  a  million  years  ago  the  immediate  progenitors  of 
man  appeared  on  earth.     The  earliest  man-like  fossil  so  far  discovered 

is  the  Ape-man,  Pithecanthropus  erectiis,  of  Java "    (Princeton 

Lectures). 

In  view  of  the  fact  that  something  like  ten  or  twelve  thou- 
sand years  is  given  as  the  longest  time  that  may  be  assigned  to 
the  life  of  the  human  race,  upon  this  earth,  by  those  reasoners 
who  rely  upon  real,  scientific  data  thus  far  discovered,  it  really 
matters  little  if  an  extravagant  fancy  sets  it  down  as  a  half  bil- 


EVOLUTION  179 

lion  instead  of  a  half  million.  One  time  is  as  useless  in  fact  as 
the  other,  and  it  matters  little  how  wrong  we  are,  if  we  are 
wrong. 

This  standing  straight  monkey-man— Pithecanthropus— is 
often  called  the  Trinal  Man  in  honor  of  Trinal,  Java,  where  his 
fossil  remains  were  found.  It  is  from  jour  "finds"  that  the  pre- 
cious fellow-man,  Pithecanthropus,  is  ideally  made  up— a  small 
piece  of  calvarium,  a  piece  of  a  left  thigh  bone  and  two  molar 
teeth.  These  have  been  assembled  together  into  a  brother-of- 
us-all  by  Professor  McGregor,  who  was  good,  enough  to  make 
^im  up  for  Prof.  Osborn's  exhibit  in  the  Hall  of  the  Age  of  Man. 
In  Belgium  they  have  the  same  "Brother"  made  up  a  different 
way— very  pious  and  heavily  bearded.  But  in  America  our  neo- 
Pagans  don't  like  thetr  "Pithy"  that  way,  for  the  less  hair  the 
less  -religion. 

However,  among  those  best  able  to  decide  there  is  no  agree- 
ment as  to  whether  the  four  bones  found  belong  to  one  and  the 
same  animal— they-  were  discovered  many  feet  apart  during  a 
year's  diggings.  Schwalbe,  Klattsch,  Macnamarra,  Kohbrugge 
and  Virchow,  say  the  piece  of  skull  bone  is  "apelike."  Bermuller 
says  that  as  the  thigh-bone  resembles  the  femur  of  the  ape 
(Hylobates)  it  cannot  rightly  be  called  erectus.  These  bones, 
says,  Branco,  ha^/ing  been  found  in  the  pleistocene  epoch  of  the 
quatenary  period,  are  consequently  contemporaneous  with  man. 
John  Lubbock  (Lord  Avebury)  regrets  that  the  bones  "are  not 
more  cornplete,  but  they  certainly  belong  either  to  a  very  large 
gibbon  or  a  very  small  man."  When  at  the  International  Con- 
gress of  Zoologists,-  Leyden,  Belgium,  Eugene  Dubois,  the  dis- 
coverer of  these  bones,  brought  forth  his  pithecanthropus  erectus, 
the  chairman  of  that  body— Virchow— gave  his  ^ecided  opinion : 
That  as  it  is  a  human  thigh-bone,  a  chimpanzee  or  a  gibbon's 
skull,  and  as  the  fragment's  were  picked  up  far  apart  in  the 
course  of  a  year,  the  :  "Trinal  man"  could  not  be  a  compound  of 
a  monkey  and  a  man. 


180  CAMPAIGNING  FOR  CHRIST 

In  the  street,  we  stress  the  fact  that  this  "missing  link"  was 
discredited  when  it  was  first  exhibited.  Yet  it  is  still  doing  its 
deadly  work  of  disordering  minds  in  some  college  text  books 
/and  in  the  New  York  American  Museum  of  Natural  History. 
But  most  far-reaching  in  bringing  down  to  degradation  the 
popular  belief  in  the  origin  of  the  race,  is  the  propaganda  of  the 
Socialist-Communists,  whose  vulgarity  passes  all  the  restraints 
of  public  decency  :  "The  theory  of  evolution  leaves  no  place 
in  the  universe  for  the  Supernatural  to  roost."  These  radicals 
appreciate  the  fact  that  in  their  campaign  of  "smashing  ortho^ 
doxy"  there  is  no  better  substitute  for  Adam  as  the  progenitor 
of  the  race,  than  the  fake  pithecanthropus  erectus.  We  quote 
from  a  Study  Course  in  Socialism  by  J.  E.  Sinclair,  which  tells 
of  the  end  this  creature  is  made  to  serve: 

"The  bones  of  this  knobby  skulled  man;  Pithecanthropus  is 
what  they  have  christened  him.  This  means  monkey-man.  He  looks 
like  a  grlbbon  but  he  looks  also  strikingly  like  the  Neander  Valley 
folks.  He  looks  much  less  like  us  than  the  ice-age  people  did.  He  is 
down  on  a  lower  ro-und  of  the  ladder.  Pithecanthropus,  my  poor  fel- 
low, with  your  monkey  face  and  your  half  human  skull  space,  you 
have  served  the  gibbon  and  us  with  a  common  ancestry.  You  have 
also  helped  smash  orthodoxy  with  your  long  thigh  bone." — (Interna- 
tional Socialist  Review,  Chicago,  Feb.  1914). 

Nobody  has  surpassed  Prof.  Charles  R.  Knight  in  the  ver- 
bal reconstruction  of  a  missing  link,  but  then  as  Sir.  Neanderthal 
is  some  half  million  years  closer  to  us  than  Sir  Pithy,  a  closer 
acqujiintance  with  him  should  lead  to  greater  intimacy.  We 
quote : 

"As  he  stands  before  us  all  in  his  primeval  shagginess,  grasping 
his  heavy  wooded  spear  in  the  moonlight  he  thrills  us.  This  is  our 
ancestor;  this  is  the  creature  from  whom  we  evolved;  this  thing  is 
bone  of  our  bone,  flesh  of  our  flesh.  We  are  stirred  by  his  passions, 
urged  on  by  his  nameless  instincts.  Forty  thousand  years  separate  us 
from  him.  But  millions  of  years  separate  us  from  still  lower  animals. 
He  stands  close  to  us — this  ctinning,  fighting,  ferocious  Neanderthal 
man" — (Popular  Science  Monthly,  June,   1921). 

There  is  not  merely  one  of  him,  but  a  whole  Neanderthal 
race.  The  first  creature  was  visualized  from  a  portion  of  a  skele- 
ton imearthed  in  a  Neanderthal  ravine  in  Dusseldorf,  RhenisJ^ 


EVOLUTION  181 

1. 1  lissia.  riien  a  whole  group  was  made  from  bones  found  in 
Belgium,  in  Croatia  and  in  France,  and  said  to  be  similar  to 
those  found  in  Prussia.  So,  the  Neanderthal  race  was  created. 
These  half-man,  intensely  vicious-looking  creatures,  may  be  seen 
in  picture  reproduction  in  the  New  York  Museum.  The  leader, 
spear  in  hand,  with  his  fellows  at  the  mouth  of  a  cave,  is  dis- 
puting for  supremacy  against  a  troop  of  fierce  carnivorous  ani- 
mals coming  across  the  stream.— Given  such  as  these  for  ances-., 
tors,  what  should  be  expected  of  human  nature? 

The  report  of  the  Smithsonian  Institute— 1913— gives  the 
opinion  of  Prof.  Hrdlicka,  after  his  examination  of  the  Neander- 
thal—that the  chin  of  one  skull,  the  brain  capacity  of  another, 
and  the  shortness  of  the  forearm,  leads  to  the  conclusion  -that 
these  remians  are  human. 

Macnamarra's  opinion  is  that    'the  Neanderthal  skuiis 

must  be  classified  as  within  the  limits  of  variation  of  the  species  homo 
sapiens." 

Speaking  of  those  bones  of  the  Neanderthal  that  were  found 
in  France,  Prof.  Sir  Bertram  C.  A.  Windle  concludes, 

"We  know  not  only  from  the  size  of  their  skulls,  but  from  their 
belief  in  a  future  life  for  the  soul,  and  the  implements  they  manu- 
factured, that  they  were  men." — (Facts  and  Fancies,  p.   125). 

Prof.  Arthur  Keith,  anatomist,  says,  aftecan  extensive  in- 
vestigation : 

"We  are  compelled  to  admit  that  men  of  modern  type  had  been 
in  existence  long  before  the  Neanderthal  type." — (The  Antiquity  of 
Man,  1916). 

The  self-same  story  in  substance  may  be  told  about  the 
Piltdown  man  and  also  of  the  many  fossil  collections  that  are 
designated  as  the  cro-Magon— the  cave  man. 

However,  the  missing  link  now  falls  back  upon  the  single 
authority  of  a  single  tooth.  It  was  discovered  in  our  own  coun- 
try—in Nebraska— by  Harold  Cook,  and  who  shall  say  that 
Prof.  J.  H.  McGregor  cannot  make  of  it  the  best  looking  mon- 
key-man ever,  a  real  live  American?    Mr.  Missing  Link  is  now 


182  CAMPAIGNING  FOR  CHRIST 

a  jM^-waw— ''Hesperopithecus  Haroldcookii."  This  newboin 
and  newly  named  American  creation  is  defended  by  Prof.  Osborn 
as  against  all  comers— in  Biblical  language.    We  quote: 

"To  the  violent  inmuendoes  and  smug  Biblical  authority  of 
Messrs.  Bryan  and  McCann  I  recently  replied,  in  kind,  with  a  quota- 
tion from  the  Bible,  'Speak  to  earth,  and  it  shall  answer  thee.'  Nature 
promptly  accepted  the  challenge.  Last  week,  in  Mr.  Bryan's  native 
State  of  Nebraska,  there  was  unearthed  a  single  tooth  of  a  high  order 
of  primate.  After  forty  years  of  careful  study  and  comparison, 
utilizing  all  the  resources  of  our  great  museum,  I  can  definitely  an- 
nounce that  this  tooth  belonged  to  a  primate  midway  between  the 
higher  anthropoid  apes  and  man.  This  evidence  conclusively  proves 
that  the  anthropoidal  apes  reached  the  American  continent.  We  have 
called  this  anciont  sub-man  Hesperopithecus  Haroldcookii." 

This  definite  announcement  by  Prof.  Osborn  that  the  long- 
lost  missing  link  has  been  found  in  the  Nebraska  tooth,  has  been 
hailed  with  an  hilarity  quite  becoming  to  its  broadcasting  by 
Prof.  Francis  P.  LeBuffe,  S.  J.    We  quote: 

"Think  of  it!  One  tooth,  forty  hours  study  and  lo!  a  new, 
unheard-of,  unimagined  race  of  sub-i.ji*»n,  dubbed  quite  properly  with 
a  sesquipedalian  sonorous  name,  is  h^n  full-fledged  from  the  fertile 
brain  of  the  professor,  even  as  Minerva  sprang  full-panoplied  from 
the  head  of  Jupiter!  Dear  great-great-grandfather  Hesperopithecus 
Haroldcookii.  your  extant  children  greet  your  long-lost  toothsome 
self!" 

Of  course,  we  do  not  pretend  to  any  first-hand  knowledge 
regarding  this  all-important  matter  of  the  all-significant  tooth, 
but  we  note  that  it  vexed  the  spirit  of  the  scientists  who  attended 
a  recent  meeting  of  the  Zoological  Society  of  London,  and  that 
they  reported  against  the  recommendation  of  Prof.  Elliot  Smith, 
that  the  Fellows  declare  the  tooth  as  belonging  to  a  creature 
between  man  and  ape.  We  note,  too,  that  it  was  Dr.  Smith 
Woodward  of  the  British  Museum  who  defeated  the  proposal, 
and  that  he  did  so  by  suggesting  the  equal  probability  that  the 
tooth  belonged  to  a  bear. 

If  it  be  asked  why  all  these  alleged  missing  links  are  ridi- 
culously discredited,  the  scientific  reply  has  been  given  in  one 
word  by  the  late  Prof.  Dwight  (Harvard) : 

"There  is  no  even  plausible  line  of  ascent  to  the  body  of  man" — 
(Thoughts  of  a  Catholic  Anatomist,"  p.  241). 


EVOLUTION  183 

Recently  Prof.  William  Bateson  (Toronto),  gave  it  as  his 
opinion  that  the  theory  of  lost  species  is  not  at  all  convincing: 

"If  we  try  to  trace  back  the  origin  of  our  domesticated  animals 
and  plants,  we  can  scarcely  ever  point  to  a  single  wild  species  as  tlie 
probable  progenitor.  To  invoke  the  hypothetical  excuse  of  lost  species 
provides  a  poor  escape  from  the  difficulty." — ("Science"  Jan.    1922). 

Since  Prof.  Virchow  swept  the  entire  accumulation  of  sup- 
posititious data  upon  the  subject  of  evolution  from  off  the  scien- 
tific board  nothing  has  been  dug  up  materially  or  mentally  to 
dispute  his  pronouncement : 

"No  one  has  ever  found  the  skull  of  an  ape  or  man-ape  that 
had  a  human  possessor.  WE  DARE  NOT  TEACH,  AND  WE  DARE 
NOT  CLAIM  IT  AS  AN  ACHIEVEMENT  OF  SCIENCE,  THAT  MAN 
HAS  DESCENDED  FROM  THE  APE  OR  ANY  OTHER  ANIMAL." 

So  much  for  the  sober  opinion  of  scientific  men  as  against 
those  propagandists  who  fight  for  a  lost  cause  by  fanciful  devel- 
opments in  the  moonlight  of  their  shaggy  and  fierce  half-brothers, 
and  who  make  perfervid  appeals  to  the  credulous  that  : 

"Not  until  the  heart  is  stilled  forever  will  the  rhythmic  tide  of 
evolution  cease  to  flow." 

Indeed,  there  is  some  little  hope  that  this  particular  brand  of 
scientific  heresy  is  on  the  wane.  Prof.  Conklin  seems  somewhat 
to  be  relenting : 

"In  bodily  evolution  man  has  made  no  very  marked  progress 
during  the  last  20,000  years  at  least."^— Yale  Review,  July,   1922). 

^  Prof.  Lull  also  has  given  up  the  notion  that  evolution  is  im- 
proving the  race,  but  his  suggestion  for  human  betterment  utter- 
ly denies  that  a  man  is  his  brother's  keeper : 

"Man's  physical  evolution  has  virtually  ceased,  but  in  so  far  as 
any  change  is  being  effected,  it  is  largely  retrogressive.  Such  changes 
are:  Reduction  of  hair  and  teeth,  and  of  hand  skill;  and  dulling  of  the 
sense  of  sight,  smell  and  hearing  upon  which  active  creatures  depend 
BO  largely  for  safety.  That  sort  of  charity  which  fosters  the  physically, 
mentally  and  morally  feeble,  is  thus  contrary  to  the  law  of  natural 
selection,  must  also  in  the  long  run  have  an  adverse  effect  upon  the 
race." — (Organic  Evolution,  p.  685). 

Here  then  is  the  scheme  now  brewing  in  the  world,  to  evade 
the  consequences  of  race-degeneracy,— more  degeneracy  I    Char- 


184  CAMPAIGNING  FOR  CHRIST 

ity  for  the  sinner,  for  the  halt,  the  deaf  and  the  blind,  must  be 
suppressed.  It  shall  be  done  by  "selective  breeding."  This 
Godless  method  has  been  worked  out  by  Prof.  Conklin  in 
"Heredity  and  Environment  In  the  Development  of  Man."  One 
may  see  the  trail  of  the  serpent  over  many  a  piece  of  legislation, 
for  selective  breeding  has  been  gaining  entrance  to  the  public 
mind  as  the  belief  in  the  brute  origin  of  man  has  been  weakening. 
Since  the  advocates  of  a  mechanistic  theory  of  life  have  come 
to  the  end  of  their  tether,  so  far  as  the  teaching  of  human  evolu- 
tion is  involved,  it  may  be  presumed  that  the  time  is  not  far  dis- 
tant when  many  a  man  now  wedded  to  this  theory  of  evolution 
shall  smile  at  his  sometime  credulity. 

"There  was  an  ape  in  the  days  that  were  earlier; 
Centuries  passed,  and  his  hair  became  curUer  ; 
Centuries   more  gave  a  thumb   to  his  wrist, — 
Then  he  was  Man, — and  an  evolutionist." 

The  safety  of  the  race,  as  of  the  individual,  all  comes  back 
to  the  ground  of  religion.  It  is  only  when  the  generahty  of  men 
are  grounded  in  the  belief  that  they  are  without  fail  the  chil- 
dren of  a  Heavenly  Father,  that  the  vile  and  beastly  proposals  of 
the  materialistic  and  pessimistic  philosophers  will  be  set  down 
for  what  they  are— irrational  and  immoral.  God-fearing  and 
God-loving  men  have  one  answer  and  one  only,  to  proposals  for 
improving  the  human  race  by  committing  crimes  against  it,  we 
shall  obey  God  rather  than  men. 

When  Campaigning  for  Christ,  our  concern  is  that  the  con- 
clusions of  sound  science  may  be  lodged  in  the  public  mind,  and 
that  the  natural  line  that  separates  man  from  the  animal  may 
be  clearly  seen.  This  strict  line  is  a  rational  and  moral  one,  and 
confusion  here  is  a  stumbling  block  before  the  door  of  God's 
Church. 

The  animal  needs  not  to  work  out  his  own  perfection-nature 
does  that  for  him.  But  man,  having  been  given  a  perfect 
spiritual  design  by  Almighty  God,  must  consciously  work  out  his 
spiritual  nature,  his  moral  character— to  perfection,  with  his  gifts 


V 


EVOLUTION      '  185 

of  reason  and  free  will.  So  man's  nature  is  that  of  the  animal 
plus  a  personal  consciousness,  which  endures  forever.  Here  lies 
the  difference  and  in  it  there  is  all  the  difference  between  a 
place  on  the  earth,  earthy,  and  a  state  of  immortal  joy  or  con- 
demnation. 

But  religion  is  the  road  to  heaven,  and  every  single  human 
being,  of  one  color  or  another,  of  this  race  or  of  that,  bond  or 
free,  rich  or  poor,  high  or  low,  physically  strong  or  weak,  has  an 
equal  opportunity  of  taking  up  the  cross  of  Christ  and  of  win- 
ning a  perfect  love  for  God.  God  Himself  has  promised  that  no 
man  shall  be  tempted  beyond  his  power  of  endurance. 

From  true  science  we  may  learn  of  God's  perfect  work,  that 
th6  animals  were  made  perfect,  and^ihat  it  is  not  their  part  to 
perfect  themselves : 

"We  find  not  one  defective  in  its  members"  — (Current  Opinion, 
Feb.  1922). 

Since  animals  have  no  moral  nature  their  possibilities  are 
neither  moral  nor  immoral— they  are  simply  non-moral,  neither 
right  nor  wrong  in  the  sense  of  sin  or  crime.  Being  non- 
moral  by  nature,  animals  do  whatsoev-er  they  do  naturally  or 
instinctively. 

So  different  is  it  with  man!  Being  made  in  the  image  of 
God,  man  from  natural  reason  is  made  aware  of  three  basic 
divisions— God,  himself,  and  all  things  else.  He  is  free  to  will, 
to  imagine,  to  determine,  to  invent,  to  construct— to  obey  or  to 
disobey  the  law  by  which  he  is  bound  to  his  Make^. 

With  these  basic  truths  held  firmly  in  mind,  the  intellectual 
cannonading  of  pseudo-scientists,  directed  by  atheist  forces,  can 
never  break  down  the  conviction  of  the  man  in  the  street,  that 
God  is  net  mocked.  For  the  simple  truth  is,  that  the  origin  of 
man  as  set  down  in  the  Book  of  Genesis  holds  its  own  against 
all  comers. 

We  were  made  by  a  direct  act  ol  God— there  is  no  evidence 
to  the  contrary. 


186  CAMPAIGNING  FOR  CHRIST 

God  made  the  body  ct  man  and  endowed  it  with  a  two-fold 
life,  physical  and  spiritual,  and  there  is  no  data  to  prove  that 
man  was  slowly  evolved  from  the  monkey. 

God  made  for  Adam  a  "helper  like  himself"— Eve,  and  the 
first  woman,  Eve,  is  the  mother  ol  the  race,  as  Adam  is  the 
father  of  the  race. 

God  made  tl^e  beasts  of  the  earth— each  according  to  his 
kind,  giving  man  dominion  over  them,  with  right  to  dispose 
and  to  utilize  freely. 

We  are  descendants  of  Adam  and  we  inherit  the  evil  effects 
of  his  disobedience.  We  are  begotten  in  the  sin  of  our  first  par- 
ents and  we  suffer  and  die  in  consequence  of  Adam's  sin  against 
God. 

All  the  bad  in  the  world,  man  has  himself  made.  God  made 
man  just  and  He  breathed  into  him  a  soul,  glorious  and  immor- 
tal. 

This  is  the  truth  which  in  Campaigning  for  Christ  we  make 
plain— that  no  link  is  missing  between  man  and  brute;  that  man 
is  not  an  evolution  from  the  lower  orders  of  creation ;  that  human 
nature  is  distinct  in  kind  from  the  nature  of  the  lower  animals ; 
that  this  is  so  because  God  made  it  to  be  so.  This  is  the  Truth 
which  devotees  of  evolutionary  absurdities  attempt  to  destroy. 
These  are  the  facts  which  materialists  gratuitously  deny.  But 
human  nature  changes  only  as  we  put  off  the  sin  of  Adam-  by 
buckling  on  the  armor  of  Light. 


JEWS 

CHAPTER  Vn 

In  our  street  audiences  Jews  are  always  to  be  found.  They 
listen  skeptically  and  are  evei:  ready  to  ask  questions,  evidently 
not  so  much  with  the  desire  for  information  as  for  the  sake  of 
argument.  In  answering  them  our  intention  is  to  keep  close  to 
Old  Testament  history  in  an  effort  to  m&ke  it  plain  (having  also 


David  Goldstein  In  Action  On  A  Sunny  Sunday  Afternoon   On 
Boston  Common. 


188  CAMPAIGNING  FOR  CHRIST 

in  view  the  other  non-Christians  in  our  audience)  that  by  their 
conversion  to  Christianity,  Jews  do  not  deny  their  belief  in  one 
God,  nor  in  the  Ten  Commandments.  They  do  not  deny  the 
Divine  Revelations  given  to  the  sons  of  Abraham  in  the  days  of 
old.  Rather  in  such  conversions  there  is  a  positive  recognition 
that  the  prophecies  were  fulfilled  in  their  due  time;  that  the 
Messiah  came  and  founded  His  Kingdom  of  Heaven  here  in  this 
world;  that  the  center  of  the  government  of  Christ's  Kingdom 
is  in  Rome  with  the  Pope  as  His  vicar  on  earth.  We  emphasize 
the  fact  that  it  is  a  privilege  for  us  to  be  allowed  to  echo  on  the 
streets  of  America,  the  Roman  Pontiff's  appeal  that  the  Jews  of 
today  be  brought  into  the  Church  of  Christ  and  we  point  out 
that  the  Church  takes  the  self-same  attitude  towards  the  Jews 
as  did  Jesus  towards  those  of  His  day : 

"Jerusalem,  Jerusalem,  how  often  would  I  have  gathered 
together  thy  children,  as  the  hen  doth  gather  her  chickens  under  her 
wings,  and  thou  wouldst  not  !" — (Matt.  XXIII-37). 

The  Messiah  wanted  to  save  them— the  Church  wants  to 
save  them. 

Yet,  there  is  a  wide  difference  between  the  Jews  then  and 
the  Jews  now.  The  Jews  of  old  had  the  true  religion  that  was 
to  be  fulfilled  by  the  advent  of  the  Messiah.  Today  they  have 
but  fragments  of  God's  Law. 

Because  natural  reason  compels  a  belief  in  one  God,  it  is 
logically  clear  that  there  can  be  but  one  true  religion— God 
made— at  any  one  time.  It  is  historically  clear  that  the  Jewish 
religion  was  a  revealed  religion,  that  it  was  the  fore-runner — 
the  prefiguration— of  the  religion  of  Christ.  In  the  passage  from 
the  Old  Law  to  the  New,  the  priests  were  commissioned  to  carry 
forward  to  the  whole  world  the  justice  of  the  Mosaic  Law  which 
was  at  first  placed  within  the  keeping  of  the  Priesthood^f  Israel, 
but  at  the  coming  of  Christ  the  law  of  love,  of  Christian  charity, 
was  added  to  the  law  of  justice.  The  supernatural  religion  of 
Christ  was  to  be  extended  and  expanded  to  the  ultimate  con- 
fines of  the  earth.     Consequently,  the  one  Church  established 


by  God  to  serve  and  to  save  the  children  of  all  the  world,  is  the 
Universal,  the  Catholic  Church. 

No  savage  tribe  has  ever  been  found  destitute  of  natural 
religion.  This  is  a  good  proof  that  God  made  man  to  know  Him, 
to  love  Jiim  and  to  serve  Him.  Of  these  man-made  religions 
that  diverge  more  or  less  from  the  true  religion  of  the  Cross,  we 
have  had  no  need  to  make  comment.  Suffice  it  to  say  that 
heresies  are  in  constant  flux  and  flow;  they  come  and  go  while 
the  doctrine  of  Christ  ever  remains  substantially  the  same  in 
dogmatic  understanding  and  in  moral  requirements. 

So  direct  a  setting  forth  of  the  claim  of  the  Catholic 
Church  to  every  man  under  the  sun,  gives  pause  to  many  a  mind 
in  our  audience.  To  those  who  know  the  Church  only  super- 
ficially, She  often  seems  foreign  and  un-American.  Even  some 
Catholics  tihink  that  it  requires  ''courage"  to  claim  frankly  the 
one  fold  for  the  One  Shepherd.  From  the  Jew  it  takes  away 
something  that  he  still  believes  to  be  exclusively  his  own,  and 
leaves  him  almost  nothing.  Even  if,  as  is  usually  the  case  with 
the  Jewish  questioner,  he  no  longer  gives  to  God  public  wor- 
ship, he  is  stubbornly  imbued  with  the  idea  that  his  is  a  vastly 
superior  race. 

He  is  told,  with  Christian  charity,  that  he  is,  what  he 
knows  himself  to  be,  a  wanderer  over  the  face  of  the  earth.  In 
v^^unishment  for  Israel's  transgressions  the  Holy  City  was  de- 
stroyed, and  no  place  of  worship?  was  left  to  the  Jews.  Just  as 
Adam  had  freely  denied  the  gift  of  perfect  life,  so  did  a  vast 
body  of  the  sons  of  Abraham  deny  God's  perfect  gift,  by  their 
refusal  to  carry  the  Cross  of  Salvation  to  the  whole  human 
race.  Obviously,  those  Jews  of  old  who  accepted  Christ  anci 
Him  crucified,  were  the  true  sons  of  the  Old  Law. 

Yet,  withal,  the  true  Christian  has  an  especial  place  in  his 
heart  for  the  Jews  of  the  present  day.  As  hi6  fate  is  world-wide 
in  its  tragedy,  so  is  the  Church  world-wide  in  her  sympathy,  and 
surely  it  is  in  the  finding  and  in  the  bringing  baek  of  the  lost 
sheep  that  most  pleasure  is  given  to  our  Heavenly  Father. 


190  CAMPAIGNING  FOR  CHRIST 

The    number   of  Jews   in   the  world  is   estimated   to   be 
15,518,789,  divided  as  follows: 

Estimated  Jewish  Population  of  the  World  by  Continents 

(Jewish  Year  Book,  1923-4) 

per  cent. 

Europe    10,536,755 67.8 

North  and  South  America 3,850,122 24.8 

Asia. 599,581 3.8 

Africa 508,295 3.4 

Australasia    23,045 2 


Total    15.618,789     100.00 

Jewish  Population  of  America 
(Jewish  Year  Book) 

I "nited  states 3,600,000         Argentine lU0,UUi» 

Alaska   500          Brazil     3,000 

Porto  Rico 200          Chile    8,300 

Canada    126,196          Curacoa   565 

Jamaica    1,250          Surinam 778 

Mexico    8,972          Uruguay 150 

Cuba    4,000         Venezuela 411 


Total  N.A.  &  W.  Ind.  3,741,918       South  &  Cent.  America  108,204 

From  the  report  of  the  United  States  Bureau  of  the  Census, 
Religious  Bodies,  1916,  it  may  be  seen  that_only  a  small  percen- 
tage of  Jews  worship  in  public.  There  are  but  886  specific  Jew- 
ish church  edifices  and  there  are  833  halls  used  as  places  of  wor- 
ship. The  1901  Jewish  organizations  reported  (1916)  a  total 
of  357,135  members— "seat  holders,  contributors  and  others" 
being  designated  as  members. 

The  Union  of  American  Hebrew  Congregations,  regretting  that 
the  synagogue  has  lost  its  hold  upon  Jews,  says:  "There  are  said  to 
be  1,000  synagogues  in  the  United  States.  The  average  seating  capa- 
city is  below  200.  There  cannot,  therefore,  be  more  than  200,000 
synagogued  Jews.  What  becomes  of  the  rest,  2,800,000?" — (The 
American  Israelite,  Cinn.,  O.,  Feb,  15,  1923). 

The  "Yom  Kippur  Jew,"  as  he  is  popularly  known,  goes  to 
worship  on  one  day  in  the  year— the  Day  of  Atonement.    On 


JEWS  191 

that  day  the  estimate,  said  to  be  rather  exaggerated,  is  that  one 
half  of  the  Jews  in  New  York  City  attend  divine  worship. 

There  is  a  rather  general  agreement  among  the  Jews  of 
today  in  their  concept  of  God— they  believe  in  the  unity  of 
God,  in  the  inspiration  of  the  Old  Testament,  especially  the  five 
books  of  Moses,  and  in  general  worship  in  the  synagogue.  They 
lay  claims  to  no  binding  creed.  We  quote  the  Government 
Census  Report  (Religious  Bodies,  Washington  1916)  : 

"There  is  no  specific  creed  to  be  subscribed,  divergence  from 
which  involves  separation  from  a  particular  synagogue  or  organiza- 
tion, local  or  general.  The  religious  life  of  the  Jews  centers  about 
certain  ceremonials  and  liturgies,  rather  than  an  expression  of  faith 
or  belief.     The  'law*  is  a  law  of  observances  rather  than  a  creed." 

Consequently  amongst  the  Jews  of  today,  there  are  "all 
shades"  of  religious  belief,  ranging  from  ''rigid  orthodoxy 
through  moderate  orthodox3%  conservative  and  moderate  reform 
on  to  radicalism." 

Broadly  classified  there  are  the  orthodox  and  the  reform 
Jews  ;— the  "Fromm"  (pious)  Jews  and  the  "enlightened"  Jews, 
the  distinction  being  in  the  rigidity  with  which  individually  they 
hold  to  the  observance  of  ceremonial  prescriptions. 

The  reform  Jews  established  their  first  synagogue  in  Ham- 
burg in  1818.  They  are  found  mainly  in  the  Western  World. 
Those  men  of  Jewish  birth  who  have  been  educated  in  the 
schools,  colleges,  and  universities  of  the  English-speaking  coun- 
tries,—who  have  not  abandoned  their  belief  in  God— are  invari-. 
ably  sympathetic,  if  not  affiliated,  with  the  reform  element. 

The  Jews  have  no  central  authoritative  organization— no 
Sanhedrin  as  in  pre-Christian  days— to  decide  the  meaning  of 
the  Law.  Each  synagogue  is  independent  of  every  other— a  law 
unto  itself.  No  two  organizations  are  said  to  be  in  precise  agree- 
ment as  to  the  interpretation  of  the  Law  of  Moses  and  the 
sacred  traditions.  Yet  there  is  a  clear  line  of  cleavage  between 
the  orthodox  and  the  reform  Jews.  The  Orthodox— not  the  re- 
form Jews— essay  to  make  binding  every  command  of  the  writ- 
ten law  of  the  Pentateuch.    They  want  a  return  to  Jerusalem— 


192  CAMPAIGNING  FOR  CHRIST 

the  rebuilding  of  the  temple  and  the  reinstitution  of  the  sacri- 
fices under  the  ministration  of  the  descendants  of  Aaron.  There 
in  the  Holy  City  they  want  to  await  the  coming  of  the  Messianic 
Age,  the  coming  of  a  personal  Messiah. 

The  reform  Jew  holds  to  thejDelief  in  the  Messianic  Age 
while  he  rejects  the  belief  in  a  personal  Messiah.  This  distinc- 
tion is  well  understood  among  those  Jews  who  interest  them- 
selves in  Uie  subject.  However,  we  present  some  little  evidence 
to  fortify  those  who  mayhap  shall  come  in  contact  with  those 
Jews  who  have  not  acquainted  themselves  with  this  point  of 
vital  distinction  with  regard  to  the  belief  of  their  compatriots. 
We  quote  a  notable  "Amoriam"— Rabbi  Jochanan  : 

"It  is  only  with  the  coming  of  the  Messiah  and  the  establish- % 
ment  of  the  Messianic  Kingdom  that  the  purpose  of  creation  will  be 
accomplished." — (Rome  and  Jerusalem,  p.  51). 

Indeed,  the  very  heart  of  the  prayers  of  the  orthodox  Jews, 
all  over  the  world,  is  for  the  coming  of  the  Anointed  One,  the 
Messiah.  Twice  every  year  on  Rosh  Hashana  (New  Year's) 
and  Yom  Kippur  (Day  of  Atonement)  this  urgent  appeal  is  sent 
forth  to  the  throne  of  Almighty  God : 

"Give  Thy  glory,  O  Lprd,  unto  Thy  people,  ...  a  flourish- 
ing horn  to  David  Thy  servant,  and  a  clear,  shining  light  unto  the  son 
of  Jesse,  Thine  anointed  (Messiah)  sjpeedilym  our  days." 

Since  the  reform  Jews  have  in  belief  departed  from  the  cen- 
tral hope  of  Judaism,  they  have  abolished  all  prayers  for  the 
coming  of  'a  personal  Messiah.  We  have  before  us  "IsraePs 
Religion;  A  Catechism  for  Sabbath  Schools"  (Rabbi  J.  S.  Gold- 
ammer,  Ph.D.,^N.  Y.,  1901)  which  gives  evidence  of  the  depar- 
ture of  the  modernized  Jew  from  the  belief  in  a  personal 
Messiah.  Only  one  question  in*  this  Catechism  deals  with  this 
doctrine.    It  is  the  last  one  in  the  book :  ^ 

Q:     What  do  we  understand  by  the  Messiah? 

We  hope  constantly  that  there  will  come  a  time  when  all  men 

on  earth  will  worship  the  one  God;  when  all  men  will  be  united  into 

one  brotherhood  ;  and  peace  and  happinesa^win  prevail  over  the  whole 

escrth.  Such  a  time*  we  call  the  time  of  th«  Messiah.  To  bring  about 

such  a  time  is  the  principal  mission  of  Ii^rael's  religion. 


JEWS  193 

Modernized  Judaism 
There  are  various  and  conflicting   opinions  as  to  the  Mes- 
sianic Age.    Not  a  few  of  these  reformers  believe  that  the  Mes- 
sianic Age  is  that  in  which  we  now  live. 

In  "Rome  and  Jerusalem  ;  A  Study  of  the  Jewish  Nation."  by 
Moses  Hess  (p.  138,  N.  Y.  1918)  the  author  holds  the  opinion  that 
"The  Messianic  era  is  the  present  age,  which  began  to  germinate  with 
the  teachings  of  Spinoza,  and  finally  came  into  historical  existence 
with  the  French  Revolution.  With  the  French  Revolution,  there  be- 
gan the  regeneration  of  those  nations  which  had  acquired  their  na- 
tional historical  religion  only  through  the  influence  of  Judaism." 

The  modernistic  influences  that  are  at  work  against  the  reli- 
gious belief  of  the  Jew,  is  causing  some  of  their  most  discerning 
leaders  to  question  whether  the  Jew  can  resist  the  forces  of 
assimilation  from  within,  and  from  without,  that  threaten  his 
stability,  even  though  he  has  held  his  identity  against  2,000  years 
of  dispersion  and  persecution.  A  reformer  himself.  Rabbi 
Stephen  Wise,  has  written  a  series  of  articles  telling  of  the  in- 
roads that  Christian  Science  is  making  upon  the  belief  of  the 
Jew.  He  deplores  the  circumstance  that  70,000  Jews  in  New 
York  City  alone,  are  reported  to  have  been  induced  to  depart 
from  the  faith  of  their  fathers,  thus  giving  credit  to  the  claims 
of  this  new  religion.  To  counteract  this  influence,  a  new  cult 
has  been  announced,  under  the  leadership  of  Rabbi  Morris 
Lichenstein  of  New  York:  "Jewish  Science"  that  teaches  no 
hell,  no  heaven,  no  fear  of  God,  a  disbelief  in  doctors  of  all 
schools,  and  heating  by  prayer. 

After  all,  this  Christian  Science  incident  is  rather  slight  in 
its  effect  when  compared  with  other  influences  that  are  playing 
upon  the  Jew  in  his  American  environment. 

The  most  direct  influence  in  causing  the  Jew  to  abandon 
his  faith  is  found  in  his  school  life.  The  Cheder  (Jewish  school) 
is  a  vanishing  quantity.  Hence  the  result  of  modern  education 
upon  the  American  Jew's  faith  is  to  separate  him  from  "the  cul- 


194 


CAMPAIGNING  FOR  CHRIST 


ture  of  the  East  Eurc^ean,  the  kernel  of  which  is  religious— be- 
lief in  God."  In  The  Jews  of  Today,  Dr.  Arthur  Ruppin  (N.  Y., 
1913)  ascribes  to  modem  secular  education  the  chief  place  in 
causing  "the  ferment  in  the  spiritual  life  of  the  Jews."  It  "de 
Judaizes  them"  since  "at  bottom"  it  is  anti-religious.  This 
author  in  reviewing  "the  processes  of  disruption  in  the  present 
day",  and  in  showing  that  "the  structure  of  Judaism,  once  so  solid 
is  crumbling  away  before  our  very  eyes"  presents  the  following 
chart.  Dr.  Ruppin  divides  the  twelve  million  of  Jewry— the 
assumed  number  of  Jews  in  the  world(1913)— in  a  way  that 
gives  at  a  glance  the  effect  which  he  alleges  modernism  has  upon 
his  people. 


THE  FOUR  SECTIONS   OF   JEWRY. 


s 

til 

|| 

11 

■S3 

ttO 

1 
ce 

3 

Birth-rate 

per 
1,000  souls 

tOT3  i« 
CO  QJ  <U 

m 

^      ea 

O  CO 

Six 
mil- 
lions. 

The  great 
mass  of  Jews 
in  Russia 
and  Galicia. 

Workmen 
artisans  and 
shopkeepers 
without  means — 
and  of  uncertain 
livelihood. 

ortho- 
dox. 

Cheder. 

30-40 

0-2 

0-2 

Three 
mil- 
lions. 

Settlers  in 
England  and 
America, 
Roumanian 
Jews. 

Artisans   and 
merchants  with 
modest  but 
settled   income. 

Lib- 
eral. 

Jewish  ele- 
mentary 
schoals. 

25-30 

9-10 

2-5 

Two 
mil- 
lions. 

The  mass  of 

German 

Jews. 

Well-to-do 
Bourgeoisie. 

Free- 
think- 
ing. 

Christian 
elementary 
and  second- 
ary schools. 

20-25 

10-30 

5-15 

One 
mil- 
lion. 

Rich  Jews 
and  Jews  of 
University 
Education 
in  all  the 
big  towns. 

Wealthy 
Bourgeoisie. 

Ag- 
nos- 
tic. 

Public  School 
and  Uni- 
versity. 

15-20 

30-60 

15-40 

JEWS  195 

Socialism 

The  relatively  large  number  of  Hebrews  in  the  Socialist- 
Communist  movement  is  very  strong  proof  that  the  fears  of 
those  Jews  who  are  working  to  save  Jewry,  are  not  unfounded. 
The  best  of  these  Hebrew  Socialists  are  agnostics.  ^The  worst 
are  extreme  materialists. 

We  set  down  what  some  of  these  Hebrew  Communist-So- 
cialists are  doing.  We  do  not  mention  the  certain  havoc  they 
are  working  within  Jewry,  but  rather  we  call  attention  to  the 
prominent  part  they  are  playing  in  the  world,  in  their  attempt 
to  overthrow  Christian  civilization— paying  particular  heed  to 
their  revolutionary  activities  upon  the  sociological  field  of 
America. 

Two  of  the  foremost  managers,  of  things  Socialistic  are 
Morris  Rillquit  of  New  York  and  Victor  L.  Berger  of  Mil- 
waukee. More  responsible  than  any  others,  are  these  two  men 
for  the  adoption  of  that  treasonable  St.  Louis  platform,  just  after 
our  country  had  entered  the  World  War.  This  program  had  for 
its  objective  a  revolution  here  at  home  while  our  boys  were 
fighting  for  the  stability  and  integrity  of  nations  on  the  fields  of 
France  and  Flanders.  Perhaps  the  ablest  Hebrew  intellect  and 
the  severest  disciplinarian  who  has  played  a  prominent  part  in 
the  Socialist  movement  of  America  was  Daniel  De  Leon,  once 
lecturer  on  international  law  in  Columbia  University.  He  was 
the  life  of  the  Socialist  Labor  Party  and  the  editor  of  its  official 
organ.  The  People.  Then  there  is  Mrs.  Rose  Pastor  Stokes,  a 
sort  of  an  American  edition  of  Rosa  Luxemburg  of  Germany. 
She  is  what  is  known  as  a  "left  winger"  in  the  Radical  move- 
ment. 

Another  proof  of  Hebrew  leadership  within  the  anti-nation- 
al forces  is  the  election  to  public  office  on  Socialist  tickets,  of 
Congressman  Victor  L.  Berger  of  Milwaukee,  twice  unseated  by 
Congress,  Congressman  Meyer  London  and  Judge  Jacob  Pan- 


196  CAMPAIGNING  FOR  CHRIST 

ken,  in  New  York  City,  while  of  the  several  Assemblymen 
**ousted"  from  the  Albany  Legislature,  the  larger  number  were 
Hebrews. 

They  are  in  control  of  the  anti-national  press.  The  leading 
Socialist  daily— "The  Forwards"— published  in  Yiddish— "the 
biggest  Jewish  publication  in  the  world"— has  a  daily  circula- 
tion of  more  than  200,000  copies.  Its  influence  is  net,  however, 
confined  to  those  speaking  a  foreign  tongue.  It  was  the  financial 
backbone  of  "The  New  York  Cair—a  daily  published  in  English. 
But  this  was  not  the  extent  of  The  Forwards  power  over  the 
Socialist  Party.  Its  total  gift  during  the  past  twelve  years  of 
$312,560.00  to  the  Socialist  Party,  has  caused  The  Forwards  to 
be  hailed  as  "The  National  Guardian  of  Socialism"  (N.  Y.  Call, 
April  23,  1922). 

But  the  dominance  of  Socialist  politics  and  press  is  not  the 
full  sum  of  Hebrew  influence  upon  American  life.  The  strong- 
est out-and-out  Socialist  Trade  Unions  of  national  proportions 
are  predominantly  Hebrew— The  Amalgamated  Clothing  Work- 
ers and  the  International  Ladies'  Garment  Workers  Unions  being 
the  largest  of  them.  There  are  also  numerous  other  organiza- 
tions, amongst  them  The  Workmen's  Circle  and  the  Poale  Zion, 
fraternal  and  Zionist  in  character.  Together  wi!h  the  Trade 
Unions  named  above,  these  several  societies  have  practically 
sustained  the  Rand  School  of  Socialism  and  also  a  school  of  the 
most  radical  type,  The  Ferrer  Modern  School.  Besides,  He 
brews  dominate  the  Socialist  and  Communist  children  and  youth 
movements  organized  primarily  to  carry  on  "a  systematic  agita- 
tion within  the  capitalist  public  schools."  They  designate  them- 
selves by  the  Yiddish  name  "Yipsels,"  concocted  from  the  initials 
of  their  official  Young  People's  Socialist  League: 

Besides  the  Hebrews  found  within  these  oganizations  there 
are  others  who  are  being  rapidly  gathered  within  the  Revolu- 
tionary camp.  They  are  those  to  whom  the  father  of  modern 
Zionism,  Dr.  T'heodor  Herzl  referred  in  The  Je\5rish  State  (Lon- 


JEWS  197 

don  1896,  p.  18)  when  be  bewailed  the  '^abundance  of  mediocre 
intellects"  who  now  "endanger  our  social  position"  together  with 
those  educated  Jews  who  are  "fast  becoming  Socialist." 

Humanly  speaking,  the  task  of  winning  the  Jew  to  the 
Catholic  Faith  seems  not  harder  than  in  the  past.  In  the  past, 
Orthodox  Jews  utterly  refused  to  give  Christianity  any  consid- 
eration. Moreover,  those  writers  who  did  take  up  the  task  of 
combatting  Christainity  showed  no  understanding  of  what 
Christians  really  believe.  The  inroads  that  have  lately  been 
made  into  the  religious  ranks  of  the  Jews  may  in  time  open 
their  minds  to  Christian  history  and  influence.  Then  the  fact 
of  their  long  centuries  of  national  homelessness,  which  rather 
naturally  gives  some  of  them  the  impulse  towards  international- 
ism more  or  less  "red,"  will  perhaps,  render  the  Jew  subject  to 
the  thought  of  a  moral  authority  quite  above  and  beyond  nation- 
al confines.  So  a  right-about-face  from  Socialism-Communism 
would  lead  Jews  back  to  religion— not  to  the  Old  Law.  but  to  the 
Law  fulfilled— the  sacrifice  of  the  Cross.  Thus  their  interna- 
tionalism., now  so  dangerous  to  the  stability  of  nations,  would 
be  lifted  above  the  lurid  red  of  Revolution,  up  into  the  Light  of 
the  World— to  supra-nationalism,  to  the  Catholic  Faith.  God 
grant  1 

The  Messiah 

Hard  indeed  is  the  lot  of  the  Jews— no  longer  a  united  reli- 
gious body ;  no  longer  a  nation ;  a  people  dispersed  and  despised. 

As  a  people  they  suffer  not  for  a  defense  of  the  truth,  but 
rather  as  a  penalty  for  the  resistance  to  God's  Revelation  given 
into  the  keeping  of  the  sons  of  Abraham,  who  were  once  God's 
chosen  children.  Their  Own  came  unto  them  and  they  received 
Him  not.  But  those  few  thousands  who  acknowledged  the  Mes- 
siah went  on  to  glory  in  the  New  Testament,  while  the  multitude 
of  the  Jews  went  to  lamenting  a  misfortune  they  had  brought 
upon  themselves.     Indeed,  just  as    the    betrayal  of  Christ  by 


198  CAMPAIGNING  FOR  CHRIST 

Judas  is  the  individual  tragedy  of  tragedies,  so  the  plight  oi 
Israel  is  the  tragedy  of  tragedies  among  nations. 

It  is  of  very  practical  importance  when  Campaigning  for 
Christ  to  have  this  ground  floor  of  modern  history  well  in  mind, 
since  it  is  common  enough  just  now,  for  this,  that,  or  another 
reform  Rabbi  to  attempt  the  impossible— to  throw  off  Jewish 
responsibility  for  the  Crucifixion  of  Christ— the  greatest  tragedy 
the  world  has  ever  known.  We  frequently  meet  with  this  his- 
toric falsity  as  it  has  filtered  down  to  the  Jew  in  the  street. 
Boldly,  he  wants  to  know  :  "How  it  is  that  Christians  insist 
upon  holding  the  Jews  responsible  for  the  crucifixion  of  Jesus, 
when  the  deed  was  done  by  the  Romans?" 

Yes,  the  physical  execution  of  Jesus  was  performed  by  the 
Roman  soldiery— then^  is  no  historic  doubt  upon  that  score.  But 
the  Roman  soldiers  w,"ire  not  the  moral  cause  of  this  dire  deed. 
They  were  simply  the  agents  of  the  Jews.  The  Jews  were  the 
principals  in  this  awfrJ  injustice.  Surely  the  innocence  of  our 
Blessed  Lord  is  so  clearly  established  by  the  Gospel  texts,  that 
common  sense  is  offended  by  the  effort  to  clear  the  skirts  of 
the  Jewish  ecclesiastical  court.  He  was  tried  before  the  Jewish 
court,  the  Sanhedrin,  presided  over  by  Caiphas,  the  high  priest. 
The  Sanhedrin  found  Jesus  guilty  of  "blasphemy"— of  claiming 
to  be  the  Son  of  God— and  Caiphas  condemned  Him  to  death, 
Christ  was  then  given  over  to  the  civil  authorities— the  Romans 
—to  be  crucified. 

Nobody  may  say  that  it  is  hatred  of  the  Jews  that  causes 
the  Christians  of  our  day  to  insist  upon  this  historic  fact,  for 
this  indisputable  event  may  be  known  by  one  as  truly  as  by 
another.  Neither  is  the  Jew  of  today  guilty  of  the  act  of  the 
Jewish  court  in  condemning  Jesus  to  death.  He  is  guilty  only, 
insofar  as  he  will  not  recognize  Jesus  as  He  proved  Himself 
to  be— the  Messiah. 

The  testimony  of  the  coming  of  a  Messiah  is  not  only 
to  be  found  in  the  Scriptures  but  it  comes  down  through  Jewish 


JEWS  199 

sources  also,     it  is  acknowledged  in  the  Jewish  Encyclopedia 
(vol.  VIII,  p  506) : 

"The  idea  of  a  personal  Messiah  runs  through  the  Old  Testa- 
ment.    It  is  the  natural   outcome  of  the  prophetic  hope." 

Whether  the  many  or  the  few  Jews  at  the  time  of  His 
coming  expected  a  temporal  ruler  or  a  spiritual  king,  is  not 
the  crux  of  the  matter.  The  Jews  of  today  have  the  recorded 
facts  to  reckon  with— in  pre-figures,  in  prophecy  and  in  historic 
incident.  It  certainly  is  a  form  of  blindness  that  should  be 
overcome  by  good  will,  to  persist  in  denying  the  incidents  while 
one  clings  to  the  prophecies. 

The  belief  of  the  Jews  in  the  Middle  Ages  and  of  the 
Orthodox  Jews  of  today  in  the  advent  of  the  Anointed  One— 
the  Messiah,  is  seen  in  one  of  the  thirteen  articles  of  Jewish 
faith  compiled  by  Maimonides,  a  famous  Jewish  writer  and 
codifier  of  oral  law,  who  lived  in  the  Uth  century.  It  affirms 
the  orthodox  belief  then  and  today  : 

"I  believe  with  a  perfect  faith  that  the  Messiah  wiU 
come;  and  although  he  tarries  I  await  nevertheless  every  day  for 
his  coming." 

It  was  well  understood  by  the  Jews  that  their  belief  was  in 
a  monotheistic  God;  that  they  were  His  chosen  children,  the 
guardians  of  the  Old  Law  to  be  fulfilled  in  the  coming  of  a  per- 
sonal Messiah.  It  was  this  belief  of  theirs  that  differentiated 
them  from  the  Pagan  nations  of  the  earth,  all  about  them. 

But  now  the  Jews  are  separated  from  all  other  peoples  for 
other  and  very  different  reasons.  Their  differentiation  from 
Christians  is  indeed  pathetic,  since  the  King  of  the  Jews,  the 
expected  of  nations,  made  His  advent  on  earth  some  1900  years 
ago. 

In  Campaigning  for  Christ  we  hope  to  show  the  Jew  that 
it  is  not  our  Blessed  Lord  who  "tarries,"  but  those  of  His  own 
nation  who  have  not  yet  taken  up  their  cross  to  follow  Christ 
into  the  New  Dispensation. 


200  CAMPAIGNING  FOR  CHRIST 

Genealogy  of  the  Messiah 

We  propose  this  difficulty  to  the  Jew:  In  the  event  that 
someone  should  now  put  forward  a  claim  to  be  the  Messiah,  it 
would  be  impossible  to  establish  the  validity  of  such  a  claim. 
Even  if  the  man  were  born  in  Bethlehem,  there  are  no  records 
extant  by  which  to  prove  that  he  is  of  the  Tribe  of  Juda  of  the 
house  of  David,  from  which  it  was  foretold  the  Messiah  would 
come: 

God  said  to  David: 

"And  when  thy  days  shall  be  fulfilled,  and  thou  shalt  sleep 
with  thy  fathers,  I  will  raise  up  thy  seed  after  thee,  which  shall  pro- 
ceed out  of  thy  bowels,  and  I  shall  establish  his  kingdom."  (2  Kings 
7,  12). 

We  emphasize  the  strictness  with  which  the  genealogical 
records  of  the  Jews  were  kept,  one  reason  for  this  being  the 
prophecy  that  the  Messiah  should  come  from  the  house  of  David. 

All  through  apostolic  times  no  one  was  ever  known  to  ques- 
tion the  claim  that  both  the  mother  of  Christ,  Mary,  and  the 
husband  of  Mary,  Joseph,  belonged  to  the  tribe  of  Juda  of  the 
house  of  David: 

"And  all  went  up  to  be  enrolled,  every  one  into  his  own  city. 
And  Joseph  also  went  up  to  Galilee,  out  of  the  city  of  Nazareth  into 
Judea,  to  the  city  of  David,  which  is  called  Bethlehem  ;   because  he 
waa  of  the  house  and  faniily  of  David,  to  be  enrolled  with  Mary  his 
espoused  wife,  who  was  with  child."   (Luke  II,  3-4-5). 

The  entire  governmental  structure  of  Israel  was  dependent' 
upon  the  knowledge  of  the  membership  of  the  several  houses. 
Hence    the  strictness   in   keeping   the   records.     The   Jewish 
Encyclopedia  should  be  good  testimony  upon  this  point: 

"The  very  existence  of  Israel  into  'houses'  presupposes  among 
them  the  existence  of  well  authenticated  genealogies."  (Vol.  V,  p  597). 

Since  then  these  genealogical  records  were  not  merely  a  mark 
of  their  pride,  but  a  national  necessity,  it  is  certain  that  the 
destruction  of  those  records  is  a  loss  beyond  all  repair  for  the 
Jewish  nation. 


JEWS  201 

It  is  a  well  established  historic  fact  that  all  those  Jewish 
genealogical  records  were  destroyed  in  the  days  of  Herod,— 
who  shall  say  this  was  not  within  God's  providence  ?  Who  shall 
say  that  it  was  not  one  of  the  numerous  proofs  that  the  Old 
Law  of  justice  had  run  itfi  course  and  the  New  Law  of  love  had 
entered  upon  its  mission  of  Redemption?  Again  we  quote  the 
Jewish  Encyclopedia  to  show  that  there  is  complete  accord  as 
to  this  vital  point  of  history : 

"It  is  asumed  that  under  Herod  I,  all  genealogical  rolls  kept 
in  the  Temple  were  destroyed.  The  loss  of  official  genealogies  was 
deeply  deplored  as  a  calamity "  (Vol.  V,  p  597). 

But  there  are  no  mistakes  in  God's  work!  If,  indeed,  the 
Messiah  had  not  made  His  advent  before  the  destruction  of  the 
records  then  not  a  calamity  to  the  Jewish  race  merely,  but  the 
annihilation  of  the  record  of  the  spiritual  inheritance  of  the 
race,  had  been  the  result. 

Certainly  the  foreknowledge  of  the  house,  the  place,  and  the 
time  was  necessary  to  the  identification  of  the  Messiah— which 
is  the  Greek  equivalent  of  Christ.  All  this  the  Old  Testament 
records,  while  the  New  Testament  records  the  coming  to  pass 
of  these  prophecies.  The  New  Testament— St.  Matthew  I,— 
opens  with  the  genealogy  of  the  Son  of  David.  Likewise  a  table 
is  given  by  St.  Luke.  But  now  the  original  records  are  known 
no  more.  So  it  is  pertinent  to  ask  those  Jews  who  still  look 
forward  to  the  coming  of  the  "promised  Messiah"  how  they  are 
going  to  recognize  Eim  when  He  does  appear.  The  plain  un- 
varnished truth  is  that  there  is  no  Jew  in  the  world  today  who 
is  known  to  be  of  the  house  of  David.  Besides,  if  the  claimant 
were  not  born  out  of  place,  he  surely  were  born  out  of  date. 

But  even  the  loss  of  the  records  has  not  precluded  claimants 
to  the  Messiahship.  All  through  the  centuries  since  the  time 
of  Christ,  pseudo- Messiahs  have  appeared,  as  St.  Matthew 
(XXIV,  24)  predicted  they  would.  Over  twenty  of  these  fraudu- 
lent persons  have  arisen  to  claim  the  place  that  alone  belongs 


202  CAMPAIGNING  FOR  CHRIST 

to  Our  Blessed  Lord.  Yet,  so  intense,  so  sincere  is  the  longing 
of  orthodox  Jews  for  the  Messiah  that  each  and  every  one  of 
these  impostors  has  had  a  following.  So  late  as  1897  Dr.  Max 
Nordau,  the  vice  president  of  the  Basle  Zionist  Congress,  found 
it  advisable  to  announce  that  neither  he  nor  the  father  of  mod- 
ern Zionism,  Dr.  Theodor  Herzl,  laid  any  claim  to  Messiahship. 
This  longing  for  the  Messiah  Who  has  come  is  indeed 
pathetic !  Should  it  not  make  a  strong  appeal  to  those  who  know 
Him  and  love  Him,  to  work  and  pray  for  the  spiritual  enlighten- 
ment of  their  Jewish  neighbors?  Campaigners  for  Christ 
approach  this  issue  in  the  spirit  of  prayer,  in  the  positive  belief 
that  the  Messiah  was  born  in  Bethlehem,  the  city  of  David,  of 
the  house  of  David,  under  the  Star  of  David— the  Morgen 
Dovit.  So  the  Messiah  Himself  came  and  the  Messianic  age 
began  with  His  coming.  Not  only  do  we  believe  He  came  in 
fulfillment  of  the  Sacred  Scripture,  but  we  believe  also  that  the 
Messiah  will  come  again  as  foretold  in  Zacharias  (XH,  10). 
Then  will  the  remnant  of  the  Jews  know  that  He  is  indeed  the 
Saviour,  who  cried  out  for  those  who  denied  Him :  "Father,  for- 
give them,  for  they  know  not  what  they  do." 

Time  of  Birth 

The  reading  of  the  prophecies  regarding  the  time  when 
Christ,  the  Messiah,  would  come,  should  give  Jews  uneasy 
thoughts  . 

It  is  hard  to  understand  how  honest  fair  minded  Jews  can 
reject  the  testimony  of  the  Gospels  with  regard  to  the  identity 
of  the  Messiah.  In  the  second  chapter  of  Aggeus  (Haggai)  and 
in^the  third  chapter  of  Malachias,  it  is  said  that  the  glory  of  the 
second  Temple  will  be  greater  than  the  first,  that  in  the  second 
Temple  the  Messiah  will  appear— the  Lord  you  seek  shall  there 
be  seen.  So  it  was  into  the  second  Temple  that  the  infant  Christ 
was  taken  by  His  Mother,  Mary,  and  placed  in  the  arms  of 
holy  Simeon,  who  was  ever  "waiting  for  the  consolation  of 
Israel."    (Luke  2). 


JEWS  203 

In  the  Book  of  Daniel  (Ch.  IX)  the  exact  time  is  set  down 
for  the  coming  of  the  Anointed  .One.  The  time,  beginning  with 
the  decree  for  the  rebuilding  of  Jerusalem  and  ending  with  the 
slaying  of  the  Messiah  is  foretold— seventy  weeks  of  years,  that 
iS  490  years.  As  foretold,  Christ  came,  and  the  seventy  weeks 
of  years  came  to  an  end  at  the  time  of  His  Crucifixion.  He  was 
•'slain"  and  those  who  denied  Him  suffered  by  the  destruction 
of  "the  city  and  the  sanctuary."  Titus  destroyed  this,  the  sec- 
ond Temple,  in  the  year  70  A.  D.,  and  the  Jews  have  never  been 
able  to  rebuild.  The  abomination  of  desolation  still  makes 
moan,  giving  testimony  of  the  truth  of  the  prophecy— that  is 
not  yet  passed— for,  it  "shall  continue"  as  predicted  in  the  Testa- 
ment of  the  Jews  until  "the  end." 

Again,  as  regards  the  time,  there  is  in  the  49th  Chapter  of 
the  Book  of  Genesis  the  prophecy  plainly  foretelling  that  the 
Messiah— the  "expected  of  nations"  would  come  at  the  time  when 
"the  sceptre"  of  national  independence  shall  have  been  "taken 
away  from  Juda." 

That  the  sceptre  had  been  taken  away  from  Juda  before 
the  birth  of  our  Lord,  is  a  matter  of  history;  that  it  has  never 
been  regained  by  the  Jews  is  current  knowledge.  But  the  recent 
attempt  of  some  Jews  in  America  to  compel  the  officials  of  the 
Boston  Public  Library  to  remove  a  panel  from  a  series  of  Sar- 
gent's paintings  depicting  religious  history  in  allegory,  gives 
plain  testimony  to  the  denial  by  the  Jews  of  the  prophetic  truths 
of  their  own  Sacred  Scriptures. 

Surely  the  time  must  come  when  many  Jews  shall  no  longer 
refuse  to  see  that  the  prophecies  in  the  Old  Testament  were  and 
are  fulfilled  to  the  letter  of  the  Law. 

Place  oj  Birth 
The  Wise  Men  from  the  East  found  the  infant  Jesus  with 
His  mother,  Mary,  in  Bethlehem,  the  city  of  David.    Bethlehem 
is  heralded  in  the  Old  Testament  as  the  city  of    Judea  from 


204  CAMPAIGNING  FOR  CHRIST 

which  the  ruler  of  Israel,  the  Messiah,  was  to  come.— Micheas 
V,  2-Matt.  II,  6). 

No  question  regarding  the  place  of  Christ's  birth  has  ever 
arisen,  neither  any  dispute  regarding  the  prophecy. 

Virgin  Birth 
The  Messiah  was  to  be  born  of  a  virgin: 

•'Behold  a  virgin  shall  conceive  and  bear  a  son,  and  his  name 
shall  be  called  Emmanuel."   (Isaias  VII,  14). 

Today,  the  belief  in  the  virgin  birth  of  Jesus  is  a  stumbling 
block  to  all  those  Jews  who  more  or  less  accept  materialistic 
theories  of  creation.  To  those  who  are  truly  pious  it  is  in  per- 
fect consonance  with  the  Revelation  that  God  formed  the  body 
of  Adam  from  the  slime  of  the  earth  and  breathed  into  it  a  liv- 
ing soul;  that  God  made  for  Adam  a  helper— Eve;  that  God 
causes  each  one  of  the  race  to  come  into  being  in  the  natural 
way.  To  believe  that  God  created  all  things  by  His  will,  is  also 
perfectly  consonant  with  human  reason,  consequently  it  is  not 
contrary  to  human  reason  to  believe  that  Emmanuel— God  with 
us— did  make  Himself  manifest  in  human  form,  as  the  second 
Adam;  that  He  caused  Himself  to  take  on  a  human  form  in  a 
miraculous  way.  To  deny  God's  power  to  do  this,  is  to  deny 
the  infinity  of  the  one  true  God. 

Jewish  Priesthood 
That  the  Old  Testament  was  closed  when  the  New  Dis- 
pensation entered  upon  its  sacred  history,  is  made  known  when 
the  Jewish  priesthood  is  under  consideration.  This  is  said,  in 
his  own  way,  by  the  President  of  the  Hebrew  Union  College 
(Jewish  Theology,  p  13.  N.  Y.,  1918) : 

"At  one  time  the  center^and  focus  of  Israel's  religion  was  the 
Mosaic  Law,  with  its  sacrificial  cult  in  charge  of  the  priesthood  of 
Jerusalem's  Temple " 

Truly,  the  Temple  is  razed  flat  to  the  ground ;  the  sacrificial 
"cult"  is  no  more,  nor  is  a  Jewish  priest  offering  a  bloody  sacri* 


JEWS  205 

fice  today.  The  sacrifice  of  the  Old  Law  ceased,  as  was  foretold, 
for  a  new  Aaton— '*a  priest  forever  according  to  the  order  of 
Melchisedech"  (Ps.  109)  was  offering  a  clean  oblation. 

On  Mount  Sinai,  through  Moses  and  Aaron,  God  instituted 
His  worship  and  a  Jewish  priesthood.  Aaron,  the  first  priest  of 
the  Old  Law,  and  each  one  of  the  high  priests  of  the  Sinaitical 
law  in  succession  after  him,  wore  a  breastplate  of  twelve  precious 
stones,  each  inscribed  with  the  name  of  one  of  the  twelve  tribes 
of  the  nation  for  whom  he  offered  sacrifice. 

Every  Jewish  priest  must  belong  to  the  tribe  of  Levi  of  the 
house  of  Aaron.  So  it  was  that  the  house  of  Levi  scrupulously 
guarded  its  genealogies  that  the  line  of  the  descent  of  its  priests 
might  be  kept  pure,  so  also,  with  great  particularity  was  the 
genealogy  of  the  house  of  David  kept,  that  the  pedigree  of  the 
Messiah  who  was  to  come  might  be  certainly  known.  The -Jew- 
ish Encyclopedia  records  this  historic  law  and  practice;  we 
quote : 

"But  for  the  priests  purity  of  descent  was  indispensable. 
Hence  their  geneafo&les  were  scrupulously  kept  and,  when  neces- 
sary, minutely  investigated." 

Moreover — "A  priest  was  bound  to  demonstrate  the  purity  of 
the  pedigree  of  the  priestly  maiden  he  desired  to  wed,  even  as  far 
back  as  her  great-great  grandfather  and  great-great  grandmother." 
(Vol  V,  p  597). 

But  now  that  the  genealogical  records  of  the  house  of  Levi 
are  no  more,  it  is  certain  that  no  more  is  there  a  priesthood 
among  the  Jews  of  the  world,  which  can  claim  to  be  of  God.  As 
a  matter  of  fact,  no  pretense  is  made  of  appointing  a  priesthood 
in  obedience  to  the  Mosaic  Law: 

"Thou  Shalt  appoint  Aaron  and  his  sons  over  the  service  of 
priesthood:  the  stranger  that  approached  to  minister  shall  be  put  to 
death:"  (Num.  III-IO). 

The  Book  of  Numbers  (ch.  XVI)  tells  of  the  usurpation 
of  priesily  functions  by  Core,  Dathan  and  Abiron.  Core  and  his 
two  hundred  and  fifty  companions  were  destroyed  by  fire; 
Dathan  and  Abiron  were  swallowed  alive  by  the  opening  earth. 

The  First  Book  of  Kings  (XIII)  records  Saul's  loss  of  his 


206  CAMPAIGNING  FOR  CHRIST  ^ 

kijigdom  for  violating  God's  law— "he  offered  the  holocaust"  in 
the  absence  of  Samuel. 

The  Second  Book  of  Paralipomenon  (XXVI)  relates  the 
story  of  the  angry  King  Ozias  who  presuijied  to  burn  incense  on 
the  altar  in  the  Temple;  the  high  priest  Azarias  said  to  him: 

"It  doth  not  belong  to  thee,  Ozias,  to  burn  incense  to  the  Lord, 
but  to  the  priests,  th'at  is  to  the  son«  of  Aaron,  who  are  consecrated 
for  tliis  ministry." 

'  In  place  ©f  an  Aaronic  priesthood  the  Jewish  synagogues 
of  our  day,  accept  as  rabbis  those  who  can  no  more  lay  claim 
to  speak  with  divine  authority  than  does  a  minister  of  a  Unitar- 
ian  Church.  Jewish  authorities  let  it  be  known  that  each  inr 
dependent  congregation  designates: 

,"As  its  rabbi  one  able  to 'officiate  as  such,  to  its  own  satisfaction; 
and  no  one  can  then  effectively  "deny  him  the  title  of  rabbi.     Once 

a  rabbi,  always  a  rabbi "  (Census  Report  on  "Religious  Bodies," 

Washington, -D.  C,  1'916). 

The  educational  requirements  of  the  rabbis  are  without 
restriction:  "Many  rabbis  have  been  educated  and  trained  in 
Jewish  theological  seminaries,  many  have  not."  It  is  thus  quite 
evident  as  the  same  authority  points  out,  that  the  rabbis  of  our 
day  ''are  devoid  of  any  such  halo  as  is  essentially  attached  to 
certain  priesthoods." 

Other  Old  Testament  Prophecies  Fulfilled 
Chr-ist's  words  to  the  Pharisees  are  as  pertinent  to  the  Jews 
of  our  day: 

"Search  the  scriptures,  for  you  thirnk  in  them  to  have  life  ever- 
lasting; and  the  same  are  they  that  give  testimony  of  me."  (John 
V,  39). 

There,  in  the  Old  Test.ament,  one  may  find  an  amazing 
wealth  of  evidence  that  the  Messiah  there  foretold  is  indeed  the 
Christ  to  Whom  Christians  the  world  over  give  worship  as  the 
Lord  God,  To  those  we  have  noted  in  particular  we  append  a 
list  of  predictions,  by  no  means  complete,  that  may  be  useful 
wlfen  Campaigning  for  Christ. 


JEWS  207 

PREDICTIONS  Fulfilled 

Prince  of  Peace 
"For  a  child  is  born  to  us,  and  That  Prince  is  Christ, 
a  Son  is  given  to  us,  and  the 
government  is  upon  His  Shoul- 
der, and  H5s  name  shall  be 
called  Wonderful,  Counsellor, 
God  the  Mighty,  the  Father  of 
the  World  to  come,  the  Prince 
of  Peace".  (Is.  IX-6). 

The  Morgan  Dovit  '"      '"'""' 

'A  Star  shall  rise  out  of  Jacob  That  Star  rose  over  the  birth 
and  a  sceptre  shall  spring  up  place  of  Christ.  Led  by  it  the 
from  Israel  . . "  (Num  XXIV-  Wise  Men  found  the  Manger 
17).  (Matt.  II). 

The  Kings  Adore 
''The  kings  of  Thar-sis  and  the     The  Kings  from  far  off  lands 
islands  shall  offer  presents ;  the     came  to  adore  the  Christ  Child 
kitigs  of  the  Arabians  and  of     with  gifts.  (Matt.  II). 
Saba  shall  bring  gifts.  (Ps.  L 
XXMO). 

Flight  from  Egypt 
'T  called  my  son  out  of  Egypt."     "By    the    word    of    the    Lord 
(OseeXI-1).  Joseph  took  the  Christ  Child 

to  Egypt  to  escape  the  attempt 
of    Herod    to    destroy    him." 
(Matt.  II). 
Preparing  the  Way 
(Hosanna  of  the  children) 
"Out  of  the  mouths  of  infants     The     children     cried     out     to 
and  ©f  sucklings  thou  hast  per-      Christ    in    the   Temple :    "Ho- 
fected  praise."  (Ps.  VIII-3^  sanria  to  the  Son  of  David.'' 

(Matt  XXI). 


208 


CAMPAIGNING  FOR  CHRIST 


Miracles 
''Then  shall   the  eyes  of   the     Christ  gave  sight  to  the  blind, 
blind  be  opened,  and  the  ears     hearing  to  the  deaf,  caused  Ihe 
of  the  deaf  unstopped.    Then      lame  to  walk,  dumb  to  speak, 
shall  the  lame  man  leap  as  a     and  raised  the  dead  to  life, 
hart,   and   the   tongue   of   the 
dumb  shall  be  free/* 

(Is.  XXXV-5-6). 

Entrance  into  Jerusalem 
"Rejoice  greatly,  O  daughter  Christ  was  poor 
of  Sion,  shout  for  joy,  O 
daughter  of  Jerusalem ;  Behold 
Thy  King  will  come  to  thee, 
the  just  and  savior ;  he  is  poor, 
and  riding  upon  an  ass,  and 
upon  a  colt  the  foal  of  an  ass." 

(Zach.  IX-9) 

The  Conspiracy 
"The    princes    met    together,     The  princes  and  the  people  did 
against  the  Lord  and  against     form  against  Christ  as  David 
his    Christ"-— The    Anointed—      prophesied. 
Ps.  II). 
V  The  Man  of  Sorrows 

"Despised,  and  most  abject  of     They    mocked    Christ.     They 


Christ  rode 
into  Jerusalem  on  an  ass.    The 
multitude  hailed  Him  "Hosan- 
na  to  the  Son  of  David". 
(Matt.  XXI). 


men,   a   man   of   sorrows  and 
acquainted    with    infirmity. 
(Is.  LIII-3). 

"Surely  he  (the  Messiah)  hath 
borne  our  infirmiti^  and  car- 
ried our  sorrows.  (Is.  LIII-4). 
"But  He  was  wounded  for  our 
iniquities.  He  was  bruised  for 
our  sins:"  (Is.  LIII-5). 


preferred  Barabbas  to  Christ. 
The  soul  of  Christ  was  "exceed- 
ingly sorrowful  unto  death." 
Christ  wept. 

Christ     surely     fulfilled     this 
prophecy    in    the    Garden    of 
Gethsemane. 
Christ  suffered  for  our  sins. 


JEWS  209 

"He  was  offered  because  it  was  Christ    willingly    died   an   ig- 

his  own  will,  and  he  opened  not  nominious  death  for  us. 
his  mouth ;  he  shall  be  led  as  a 
sheep  to  slaughter.  (Is.  LIII-7) 

Betrayed 

*Tor  even  the  man  of  my  peace,  This  is  Judas,  who  broke  bread 

in  whom  I  trusted,  who  ate  my  with  Christ,  and  then  betrayed 

bread,  hath  greatly  supplanted  Him. 
me.''  (Ps.  XL.  10). 

Price 

"And    they    weighed    for    my  Christ     betrayed     for     thirty 

wages  thirty  pieces  of  silver."  pieces    of    silver    by    Judas. 

(Zach.  XI  12).  (Matt.  27). 

Willingly  Supers  for  our  Sins 
"I  have  given  my  body  to  the     Christ  willingly  endured  these 
strikers,    and    my    cheeks    to     ignominious  afflictions, 
them   that    plucked    them;    I 
have  not  turned  away  my  face 
from  them  that  rebuked  me, 
and  spit  upon  me."   (Is.  L.  6). 

Crucifixion 
"They  have  pierced  my  hands     Christ  nailed  to  the  cross, 
and  feet,  they  have  numbered 
all  my  bones."    (Ps.  XXI). 

The  Thirst 
"And   they  gave  me  gall   for     This  Christ  suffered  during  His 
food;   and  in  my  thirst  they      three  hours  of  agony  on  the 
gave  me  vinegar  to  drink."  (Ps.     cross. 
LXVIII). 

Gamble  for  His  Vesture 
"They    parted    my    garments      The  Roman  soldiers  cast  lots 
amongst   them   and  upon   my     for  the  garments  of  Christ, 
vesture  they  cast  lots."     (Ps. 
XXI). 


210  CAMPAIGNING  FOR  CHRIST 

Resurrection 
"My  fl€sh  also  shall  rest  in     kere  is  predicted  the  resurrec- 
hope,   because  thou   wilt   not     tion  of  Christ  vdiich  took  place 
leave  my  soul  in  hell ;  nor  mlt     on  the  first  Easter  morn, 
thou  give  thy  holy  one  to  see 
corruption."    (Ps.  XV). 
"His  sepulchre  shall  be  glori- 
ous."   (Is.  XL  10). 

This  is  abundant  testimony,  to  satisfy  a  man  of  good  will 
that  *'the  expected  of  nations,"  foretold  by  Jacob,  made  His 
advent;  that  he  is  Christ,  the  Messiah  proclaimed  by  the 
prophets,  the  praises  of  whom  the  Psalmist  sung;  that  he  was 
born  of  the  tribe  of  Juda  of  the  royal  house  of  David,  of  a 
Jewish  Mother. 

The  New  Testament  gives  ample  proof  that  the  Twelve 
Apostles  appointed  by  Christ,  the  Messiah,  all  of  them  Jews, 
were  delegated  with  the  power  of  God  to  carry  out  the  will  of 
His  Divine  Son;  that  so  long  as ^ time  shall  last,  the  Universal 
Church  of  God  shall  carry  salvation  to  all  the  children  of  Adam. 

That  the  Cathdic  Church  is  God's  Church,  no  man  may  in 
truth  deny.  Its  God-ordained  priesthood;  its  "clean  oblation 
offered  from  the  rising  of  the  sun  even  to  the  going  down 
thereof"  (.Mai.  I-II)  proclaim  it  to  the  world. 

*  If  those  Jews  who  still  cling  to  the  Law  of  Moses  would 
only  listen,  we  think  they  would  see  that  the  acceptance  of 
Christ  is  the  only  possible  way  to  preserve  the  inheritance  from 
Abraham.  Catholics  do  not  deny  that  God  gave  the' Mosaic  Law 
into  the  keeping  of  Israel.  On  the  contrary  they  only  who. accept 
Christ  and  Him  Crucified,  are  now  the  inheritors  of  the  "Old 
Scripture,  together  with  the  New  Dispensation  of  Love—For 
Christ  came  to  fulfill,  not  to  destroy,  the  Law  of  Justice. 


CHRIST  HIMSELF 

CHAPTER  VIII 

We  work  to  car-ry  the  message  of  the  Living  God  to  those 
of  our  countrymen  who  bnow  Him  not.  Unfortunately  there 
are  many  outside  the  fold  who  view  our  worship  of  Christ  as 
idolatrous,  and  these  many  are  fast  becoming  a  vast  multitude. 
Even  those  who  in  a  more  or  less  s«»timental  way  believe  them- 
selves to  be  Gferistians,  have  little  or  no  patience  with  the  dogma 
that  Christ  is  Gk)d.  Hence  we^deeiH  it  aeces&ary  when  Cam- 
paigning for  Christ  te  define  -and  defend  the  Second  Person 


The  AutOT.aa  visits  ml^ssioa,  San  Juan  Caplstrano,  in  California 


212  CAMPAIGNING  FOR  CHRIST 

in  the  Godhead.  This  doctrine  to  the  man  in  the  street  is  al- 
most as  new  as  it  was  to  the  Gentiles  to  whom  St.  Paul  went 
out  to  carry  the  Gospel. 

Of  course,  the  first  thing  to  make  plain  is  that  we  are  not 
setting  forth  our  opinion,  nor  that  of  any  man,  but  rather  what 
the  Church  teaches,  the  strict  belief  in  one  God— one  in  sub- 
stance, three  in  person.  Father,  Son,  Holy  Ghost.  Thus  when  we 
go  on  the  highways  and  byways  for  Christ,  it  is  because  He  is 
the  Son  of  God  in  human  form,  the  second  person  of  our  Triune 
God,  who  came  upon  earth  in  fulfillment  of  God's  covenant  with 
man,  to  redeem  the  world  from  the  sin  of  Adam. 

The  Holy  Trinity 

To  satisfy  the  mind  wholly,  without  pretence  of  fully  com- 
prehending this  mystery  of  mysteries,  the  Trinity,  it  is  neces- 
sary first  to  know  that  God  has  revealed  this  truth,  and  second, 
that  nothing  which  the  human  reason  can  bring  to  bear  upon  it 
breaks  down  the  competence  with  which  the  belief  is  held. 

We  have  God's  word  for  it :  "There  are  three  who  give  testi- 
mony in  heaven,  the  Father,  the  Word,  and  the  Holy  Ghost,  and 
these  three  are  one"  (I  John  V-7).  It  is  in  the  name  of  these 
Three  in  One  that  Christ  sends  forth  his  apostles  to  teach  and  to 
baptize  (Matt.  XXVIII- 19.  This  doctrine  is  explicitly  taught  in 
the  Athanasian  Creed: 

"Whosoever  will  be  saved,  before  all  things  it  is  necessary  that 

he  hold  the  Catholic  Faith.     Which is  this,  that  we  worship. 

one  God  in  Trinity  and  Trinity  in  Unity,  Neither  confounding  the 
Persons,  nor  dividing  the  Substance.  For  there  is  one  Person  of  the 
Father,  another  of  the  Son,  and  another  of  the  Holy  Ghost.  But  the 
Godhead  of  the  Father,  of  the  Son  and  of  the  Holy  Ghost  is  all  One, 
the  glory  equal,  the  Majesty  Co-Eternal  .  .  ."  "There  are  not 
Three,  but  One  God." 

Anyone  wanting  the  historic  testimony  which  proves  that 
this  has  been  the  belief  of  Christians  since  Apostolic  times,  may 
find  it  in  the  Catholic  Encyclopedia  article  on  Trinity,,  (Vol 
XV,  47-58). 


CHRIST  HIMSELF  213 

Yet,  there  are  many  sects  and  cults  calling  themselves 
Christians  who  stoutly  deny  a  belief  in  the  Triune  God,  and  this 
makes  it  a  moot  question  with  our  street  audiences.  Perhaps  of 
all  those  who  deny  this  doctrine  of  the  Catholic  Church  the 
Unitarians  may  be  given  first  place.  Their  statement  of  doc- 
trine is  most  acceptable  to  the  so-called  Rationalists.  By  a  con- 
sensus of  opinion  they  believe  in  "One  God  in  one  person  and 
the  related  belief  in  the  strict  humanity  of  Jesus." 

It  is  interesting  to  note  that,  rather  than  a  positive  state- 
ment of  belief,  the  Unitarian  opinion  is  in  reality  a  denial  of 
Christian  belief.  But  this  brings  them  into  harmony  with  those 
who  first  said  "away  with  Him."  We  quote  from  The  American 
Israelite  (Cinn.  O.,  Feb.  15,  1923) : 

"Unitarians  are  Jewish  in  aU  but  name." 

Taken  together,  these  bodies  who  deny  the  Trinity  and 
unite  with  the  infields  in  accusing  us  of  believing  in  three  Gods 
would  make  us  out  to  be  polytheists  instead  of  monotheists. 
Hence  we  argue  the  matter  out  as  well  as  we  can  and  we  are 
ever  ready  to  recommend  "The  Tactics  of  Infidels"  by  Rev.  L. 
A.  Lambert.  Father  Lambert  has  so  brilliantly  and  effectively 
answered  the  dodging  skeptics  that  the  candid  objector  may  read 
his  answer  while  he  runs. 

At  our  street  meetings  there  are  always  some  credulous  fol- 
lowers of  those  little  men  who  are  puffed  up  by  a  "little  know- 
ledge." These  credulous  followers  loudly  echo  in  their  hearts, 
if  not  in  fact,  the  assertion  that  "Christian  theology  affirms  that 
there  are  three  Gods." 

So,  the  issue  is  drawn  and  we  take  up  the  defense  of  Chris- 
tianity. Christianity  affirms  a  tri-unity  of  Divine  Persons  in 
one  nature.  This  is  a  mystery,  but  it  is  like  unto  other  mys- 
teries, with  which  the  man  in  the  street  is  familiar,  so  familiar 
in  fact,  that  he  thinks  little  or  nothing  about  them.  There  are 
trinities  or  tri-unities  all  about  us,  and  we  take  them  for 
granted  even  though  we  know  they  are  mysteries.    We  know  the 


214  CAMPAIGNING  FOR  CHRIST 

facts— the  three  manifestations  of  the  one  thing— but  we  do 
not  know  why  these  manifestations  are  facts.  They  are  facts 
and  the  mere  we  study  the  source  whence  they  come  the  more 
we  shall  know  of  God's  power. 

The  belief  in  the  existenc-e  of  the  Holy  Trinity  is  no  more 
against  right-reason  than  is  the  belief  in  the  existence  of  that 
which  we  call  electricity.  Moreover,  every  known  object— 
every  one  thing— has  its  three  identities,  so  to  speak ;  its  length, 
breadth,  thickness.  To  establish  identity  one  must  contrast  one 
thing  with  another,  with  all  things  else.  Looking  at  the  thing 
itself,  we  see  it  as  one  whole.  Yet,  the  trinity  of  time,  space 
and  motion  is  inseparably  associated  with  it.  The  principle  of 
three  in  one  is  made  manifest  in  a  thousand  and  one  ways.  How 
idle  for  one  in  the  name  of  science,  of  scientific  reasoning,  to 
scoff  at  the  Holy  Trinity— one  God  I 

Every  man  in  the  street  knows  that  an  electric  car  depends 
upon  electricity  for  its  usefulness.  Just  what  is  that  useful 
thing,  electricity?  Nobody,  knows..  It  is  a  mystery.  Yet  its 
three  basic  uses  are  well  known.  It  propels  the  car,  one;  it 
lights  the  car,  two ;  it  heats  the  car,  three.  Here  is  an  everyday 
mystery  of  three  in  one  and  one  in  three.  Will  any  sensible  man 
lock  horns  with  another  on  this  issue.  Will  he  insist  that  he 
believes  in  three  electricities?  Certainly  not.  Why  then  should 
he  insist  that  Catholics  believe  in  three  Gods? 

Catholics  believe  that  God  is  one  in  substance— three  in 
person— Father,  Son,  Holy  Ghost. 

Electricians  and  common  sense  persons  believe  that  electri- 
city is  one  in  nature  and  three  in  manifestation— motion,  light, 
heat. 

Let  us  take  the  analogy  into  its  more  complete  realm  of 
human  life— the  family.  The  family  presents  a  very  complete 
mystery ;  it  is  one  in  its  human  nature,  yet  at  its  lowest  term  it 
is  three  in  its  personal  makeup— father,  mother,  child.  Will 
anybody  deny  that  the  family  is  a  matter  of  fact  ?  a  moral  body  ? 


CHRIST  HIMSELF  215 

That  the  family  is  a  unit-one-made  up  of  three  distinct  per- 
sons—father, mother,  child?  Surely  not.  No  two  of  these  three 
persons  constitute  a  family,  neither  do  three  persons  arbitrarily 
selected  make  a  family,  simce  the  family  is  a  natural  unity— the 
handiwork  of  Almighty  God. 

So  likewise  may  right-reason  view  the  Trinity.  There  is 
a  unity  of  Divine  Nature  and  a  Trinity  of  Persons,  just  as  in 
the  human  family— making  due  allowance  for  the  limitations 
that  any  human  analogy  must  present— there  is  a  family  oneness 
and  of  persons  a  tri-uneness.  We  know  that  God  is  one  because 
right-reasoning  demands  a  Creator  who  is  one,  a  First  Cause  to 
account  for  the  existence  of  creation.  We  know  that  God  is 
Three  in  one  because  Holy  Scripture,  (the  Word  of  God)  and 
Tradition,  (the  voice  of  the  Church)  definitely  reveal  it  to  us. 
As  for  negative  proof,  human  reason  is  forced  to  admit  its  possi- 
bility—its immunity  from  self-contradiction.  Truly,  with  the 
Lawgivers,  we  can  repeat  the  solemn  words  :  "Thou  O  Israel 
the  Lord  our  God  is  one  Lord,"  and  with  the  Beloved  Disciple 
in  the  New  Testament : 

"There  are  Three  who  give  testimony  in  heaven,  The  Father, 
The  Word,  and  the  Holy  Ghost  and  these  Three  are  One." 

God  the  Father,  the  First  Person  of  the  Blessed  Trinity 
begets  God  the  Son,  the  Second  Person  in  the  Blessed  Trinity, 
and  from  the  great  love  uniting  God  the  Father  and  God  the 
Son,  the  Third  Person  of  the  Blessed  Trinity,  God  the  Holy 
Ghost,  proceeds.    Thus  there  is  unity  in  Divine  Substance. 

When  we  have  concluded  with  the  defense  of  our  belief  in 
one  God,  the  men  on  the  religious  fence  are  more  open-minded 
and  sympathetic  than  they  were  when  they  took  up  their  stand 
around  the  van.  They  see  more  common  sense  in  Catholic  belief 
than  the  radical  world  Has  led  them  to  believe. 

No,  we  are  not  idolaters.  We  worship  Christ— He  is  our 
Lord  and  our  God.  To  God's  chosen  men  we  pay  not  worship 
but  homage- to  Abraham,  Moses,  David,  Elias,  John  the  Bap- 


216  CAMPAIGNING  FOR  CHRIST 

tist,  the  Blessed  Virgin  Mary,  St.  Peter,  St.  Paul,  the  wriUi.  <.i 
the  Gospels  and  other  great  personages— to  whom  God  has 
granted  special  trials  and  supernatural  graces,  because  they  fol- 
lowed not  their  own  will,  but  rather  they  were  doers  of  God's 
Will.  But  there  is  an  infinite  difference  between  the  homage  we 
give  to  the  greatest  of  Saints  and  the  worship  we  pay  to  Christ. 
So  it  is  that  when  Campaigning  for  Christ  we  worship  Him— 
bringing  the  knowledge  of  our  Blessed  Lord  to  those  who  know 
Him  not,  while  stimulating  the  faithful  in  the  love  of  the  Faith. 

Divinity  of  Christ. 

No  one  who  is  familiar  with  the  history  ol  this  country  wu 
question  the  historic  fact  that  our  Western  civilization  wa^ 
builded  upon  the  belief  in  the  Divinity  of  Christ,  nor  that  today 
many  Christians  are  fast  swelling  the  ranks  of  those  who  deny 
the  Divinity  of  Christ,  by  joining  some  one  of  the  variform 
societies  under  which  atheism  masquerades. 

The  doctrine  of  the  Divinity  of  Christ  is  no  longer  in  pride 
of  place.  Yet  for  some  time  after  the  religious  revolution  of 
the  sixteenth  century,  this  doctrine  held  undoubted  sway  within 
the  Protestant  churches  of  Germany,  England  and  elsewhere. 
Reference  to  the  several  Confessions  of  Faith  during  this  up- 
heaval, gives  ample  proof  of  this  point.  We  quote  the  Augsburg 
Confession  (1530): 

"We  teach  the  doctrine  of  the  Council  of  Nice  unanimously 
in  our  churches,  and  accordingly  there  is  one  only  Christ,  true  God 
and  true  Man." 

The  Helvetic  Confession  (1562);  the  French  Calvinist 
Churches  (1605);  and  the  Synod  of  Dort  (1619)  are  agreed 
upon  the  doctrine  of  the  Divinity  of  Christ.  Indeed  it  was  in 
the  defence  of  this  doctrine  that  Servetus  was  brought  to  th« 
stake,  for  the  French  Calvinists  declared: 

"We  abhor  the  diabolical  inventions  of  Servetus,  wlio  attri- 
butes to  Jesus  Christ  only  an  ideal  divinity." 


CHRIST  HIMSELF  217 

But  since  one  man's  authority  is  as  good  as  another's  with 
I'egard  to  what  neither  have  a  right  to  decide,  it  was  but  natural, 
once  the  authoritative  voice  of  Christ's  Vicar  on  earth  was  denied, 
that  the  door  of  heresy  should  be  opened  wider  and  wider  as  the 
centuries  rolled  on.  So  it  was  that  from  firm  belief  in  the  mani- 
festation of  God  in  human  form,  the  first  great  step  down  was 
a  belief  in  His  "ideal  divinity";  in  Him  as  merely  a  great  pro- 
phet; then  as  an  "enthusiast,"  a  "reformer,"  a  "revolutionist"; 
and  so  on  and  on,  until  Christ  the  Lord  is  lost  to  the  multitude  of 
men  in  the  street  today. 

Of  course,  it  is  trite  to  say  that  if  Christ  be  not  God,  then 
were  all  Christians  deluded  beginning  with  the  Apostles.  Then 
was  His  condemnation  by  Caiphas  justified ;  Caiphas  "rising  up" 
before  the  assembled  Jewish  court  and  asking  Christ  the  crucial 
question:  "Art  thou  the  Christ  the  Son  of  the  Blessed  God? 
And  Jesus  saying  to  him :    I  am." 

Here  is  no  place  for  degrees  of  goodness,  nor  degrees  of 
wickedness.  "/  ani^  is  the  unequivocal  truth,  or  it  is  Satanic 
falsehood.  It  suited  the  purpose  of  Caiphas  to  label  it  blas- 
phemy : 

"Then  the  high  priest  rending  his  garments,  saith:  What  need 
we  any  further  witnesses?  You  have  heard  the  blasphemy.  What 
think  you.  Who  aU  condemned  him  to  be  guilty  of  death"  (Mark 
XIV). 

However  far  away  from  the  procedure  of  a  just  trial  this 
was,  it  is  certain  that  all  the  members  of  the  Court  knew  well 
that  Christ  had  declared  Himself  to  be  the  Son  of  God,  and  this, 
not  in  the  sense  in  which  men  are  all  sons  of  God,  but  in  the 
particular  sense  of  being  begotten,  not  made.  It  was  this  posi- 
tive declaration  of  Jesus  in  the  particular  sense—  I  am  the  Son 
of  God— that  Caiphas  called  attention  to  as  being  blasphemous. 
When,  a  year  before,  the  Jews  took  up  stones  to  stone  Christ,  it 
was  for  blasphemy  : 

"Because  that  thou,  being  a  man,  makest  thyself  God"  (John 
X-33). 


218  CAMPAIGNING  FOR  CHRIST 

Yet  it  is  certain  that  the  Jews  knew  that  their  Scriptures 
foretold  that  God  should  come  on  earth : 

"The    God    himself    will    come    and    will    save    you"     (Isaiah 
XXXV-4). 

But  they  did  not  want  to  be  saved  in  God's  way.  These 
proud  Jews  would  have  a  man-god  made  to  their  own  image  and 
likeness— not  the  Son  of  God  who  was  meek  and  humble  of  heart. 

John  the  Baptist  knew  Christ  and  he  cried  out  "prepare  ye 
the  way  of  the  Lord"  (Matt.  111-3).  Saul  knew  Christ 
when  he  was  cast  down  on  the  road  to  Damascus  : 

"Lord,  what  wilt  thou  have  me  to  do?" 

All  the  saints  and  martyrs  from  that  time  to  this— from  St. 
Stephen,  the  first  martyr,  who  was  stoned  by  the  Jews,  to  Mon- 
signor  Butchkarvitch,  the  last,  recently  executed  by  Soviet  Rus- 
sia, have  known  Christ  as  the  Living  God.  St.  Barnabas  who 
lived  in  76  A.B.,  knew  Christ— "The  Son  of  God  manifest  in 
the  flesh"  (Epistle  N.  V.  VII). 

St.  Ignatius  of  Antioch  who  died  in  108  A.  D.,  a  disciple  of 
St.  John,  called  Christ  "our  God" : 

"God  born  in  flesh"   (Ad    Epr.N.  I-III). 

St.  Justin,  who  died  about  165  A.D.,  a  most  renowned  apolo- 
getic writer,  reproached  the  Jews  with  having  denied  Christ  to 
be: 

"God,  and  the  eternal  Son  of  God"  (Triph,  N.  128  et.  passln). 

St.  Polycarp,  instructed  by  St.  John  the  Apostle,  who  died  in 
166  A.D.,  invoked  Christ: 

"The  eternal  Son  of  God"  (Epist.  Smyrn,  Eccles.  N.  141). 

St.  Irenaeus,  martyr,  disciple  of  Polycarp,  who  died  in  202 
A.D.,  declared  that : 

"The   Holy   Spirit   proclaims  Jesus   Christ   as   God   in   the   Old 
Testament"  (Adv.  Hoeres.  lib.  III.  C.  19,  N.  2). 

St.  Clement  of  Alexandria,  who  died  in  215  A.D.,  called  upon 
the  people  to  believe  in  Christ  ai : 

"The  living  God  who  suffered  and  is  adored."  (Cohort,  c.  X). 


CHRIST  HIMSELF  219 

Origen,  one  of  the  most  prolific  and  learned  of  ecclesiastical 
writers,  who  died  in  232  A.D.,  in  a  discussion  with  Celsus— one 
of  the  first  intellectual  disputants  of  the  Divinity  of  Christ,  sets 
it  down  as  : 

"The  mark  of  a  man  of  perverse  mind  not  to  beUeve  that 
Jesus  is  God"  (Adv.  Cels.  II,  30,  et  pa'&sin). 

"Truly  God"  (Adv.  Jud.  C.  IV). 
"^         Tertullian,   who  died  in  240   A.D.   caUed  Christ  "de  Deo  Deus, 
ut  lumen  de  lumine  accensum"  (Apol.  XXI). 

At  the  great  Ecumenical  Council  of  Nic6  (324  A.D.)  there 
were  318  Christian  dignitaries  assembled.  Only  two  refused  to 
concur  in  the  condemnation  of  Arius,  who  denied  the  Divinity 
of  Christ.  It  was  from  that  body,  under  God,  that  we  derived 
the  Nicean  creed,  in  part  as  follows : 

"I  believe  in  the  one  Lord  Jesus  Christ,  the  only  begotten  Son 
and  born  of  the  Father  before  all  ages  ;  God  of  God,  Light  of  Light, 
true  God  ;  begotten  not  made  ;  consubstantial  to  the  Father,  by  whom 
all  things  were  made." 

All  this,  and  even  more  testimony  might  be  gathered  to 
prove  that  in  the  early  ages  just  as  today,  the  Church  Universal 
believed,  without  doubt,  that  the  Word,  Christ,  existed  "in  the 
beginning"— that  the  'Word  was  God"— that  ''all  things  were 
made  by  Him." 

Yet,  since  the  divinity  of  Christ  has  been  denied  by  the 
Universalists  and  Unitarians,  and  since  "higher  criticism"  has, 
to  its  satisfaction,  argued  it  down  and  out,  it  is  surely  no  wonder 
that  the  entire  radical  world  scoffs  at  the  "unscientific"  idea. 
Nor  is  it  a  wonder  that  the  man  in  the  street  is  simply  amazed 
that  a  doctrine  so  out-of-date  and  so  "unscientific"  is  maintained 
out  in  the  open,  boldly  and  confidently,  with  a  composure  born 
of  knowledge  and  with  a  conviction  that  no  man  can  shake. 

After  all,  God's  word  is  not  lightly  dismissed,  and  the  tran- 
scendent personality  of  Jesus  is  so  persuasive  that  many  a  man 
who  denies  Him  as  God  praises  Him  as  man.  They  "love  the 
lowly  Nazarene."  But  if  Christ  be  not  God,  then  His  deception 
is  colossal.  How  can  an  honest  man  love  a  character  so  devoid 
of  truth— so  wicked  in  blasphemy  ?  if  Christ  be  not  God  then 


220  CAMPAIGNING  FOR  CHRIST 

organized  Christianity  has  no  better  foundation  rock  than  the 
mire  of  fraud.  Any  sincere  man's  cult  or  church  is  a  better 
mode  or  place  of  worship  than  the  Christian  Church.  Felix 
Adler's  cultural  society  and  "Big  Bill"  Haywood's  Socialist 
brotherhood— minus  the  Fatherhood— are  preferable  to  it,  or  just 
as  good. 

So  great  is  the  pressure  of  radical  opinion  upon  this  belief 
in  the  divinity  ofXhrist  that  at  the  very  moment  in  which  we 
write  a  clash  between  the  so-called  Liberal  Protestants  and  the 
Fundamentalists  threatens  to  set  up  still  another  man-made 
religion  or  sect,  which  will  deny  Christ. 

We  recall  an  incident,  after  a  lecture  in  Shawnee,  Okla., 
which  shows  how  the  denial  of  Christ's  divinity  like  a  strong  and 
ill  wind  blows  anguish  into  a  man's  heart,  if  that  heart  have  no 
shelter  against  the  stormy  outbursts  of  heresies.  A  dignified 
gentleman  came  forward,  introducing  himself  as  the  President 
of  the  Oklahoma  City  Baptist  Publishing  Association,  and  with 
Christian  courtesy  offered  us  his  congratulations:  "I  told  my 
fellow-ministers"  he  said,  "at  our  meeting  the  other  day,  that 
the  reason  the  Catholic  Church  has  so  loyal  and  large  a  follow- 
ing, is  that  every  priest  believes  in  the  Divinity  of  Christ,  while 
we  have  some  professors  teaching  atheism  in  our  seminaries." 

Our  comment  in  reply  was— Yes,  and  every  Catholic  lay- 
man also  believes  in  the  Divinity  of  Christ— anyone  who  denies 
this  fundamental  tenet  ceases  to  be  a  Catholic. 

On  another  occasion,  after  an  address  before  the  students 
of  Tuskegee  College,  a  Judge  from  Birmingham,  Alabama,  ex- 
pressed his  great  surprise  that  the  Divinity  of  Christ  was  a 
Catholic  doctrine.  He  had  thought  that  such  belief  and  believ- 
ers were  only  to  be  found  within  the  Protestant  Church. 

'I  he  conflict  of  public  opinion  and  the  common  practice  of 
using  the  same  words  to  express  distinctly  opposite  meanings, 
prompt  us  to  make  sure  that  our  audience  knows  what  we  mean 
by  what  we  say.  We  do  not  mean  that  Christ  has  "God-like 
qualities;"  we  mean  that  He  is  the  Emmanuel— "God  with  us." 


CHRIST  HIMSELF  221 

We  do  not  mean  that  Christ  is  a  superman,  more  nearly  divine 
than  other  men ;  we  mean  that  Christ  is  true  God  and  true  man. 
We  do  not  hold  "A  Jewish  View  of  Jesus."  (N.  Y.  1920) : 

•'Only  insofar  as  all  numanlty  Is  divine,  formed  in  tne  divine  Image  and 
with  divine  possibilities,  c-afl  the  Jew  associate  the  idea  of  divinity  with 
Jesus": 

We  hold  the  Catholic  doctrine— that  Jesus  is  the  Christ,  the 
Son  of  the  Living  God.  We  believe  that  Christ,  recognized  by  St. 
Peter  to  be  God,  made  Peter  the  Rock,  the  foundation  of  His 
Church,  and  He  builded  upon  a  faith  and  personality  that  were 
to  stand  forever  against  the  assaults  of  time.  It  is  because  we 
believe  Christ's  works  and  words  that  we  are  Christians. 

The  supernatural  attestations  of  this  truth,  however,  have 
not  been  wanting.  Many  well  authenticated  miracles  have  fol- 
lowed martyrdom  and  suffering  in  defence  of  the  Divinity  of 
Christ.  We  need  but  to  cite  a  single  instance:  In  the  year  484 
A.D.,  under  Huneric,  king  of  the  Arian  vandals,  Christians  were 
persecuted  for  expressing  their  belief  in  the  Divinity  of  Christ. 
In  the  city  of  Tipsa  the  tongues  of  those  who  recited  the  Nicean 
Creed  were  torn  out.  This  act  was  followed  by  miraculous 
speech.  These  tongueless  men  were  heard  distinctly  proclaiming 
their  belief  in  Christ  as  "true  God  of  true  God."  Sixty  of  them 
escaped  to  Constantinople  where  day  after  day  the  people  mar- 
velled at  hearing  men  who  had  been  stripped  of  their  tongues 
spreading  the  doctrine  of  the  Divinity  of  Christ.  It  may  indeed 
be  that  persecution  shall  silence  the  tongues  of  some  who  were 
Catholics,  and  it  may  indeed  cut  out  the  tongues  of '  those  who 
are  martyr  defenders  of  Catholic  faith,  but  as  long  as  men* in- 
habit the  earth,  the  doctrine  that  Christ  is  one  with  God,  will  be 
proclaimed  by  saints  and  heard  by  sinners.  For  truth  is  truth, 
and  human  reason  is  ever  on  the  side  of  truth,  however  many 
despots  and  demagogues  seek  their  way  against  God's  way. 

Of  course^  the  human  mind  may  never  hope  to  compass  that 
which  surpasses  all  human  measurements.  It  may  only  hope 
to  be  satisfied  that  no  man  can  so  deny  the  Divinity  of  Christ 
as  to  shake  its  confidence  that  Christ  is  true  God  and  true  man. 


222  CAMPAIGNING  FOR  CHRIST 

While  indeed  the  Divinity  of  Christ  transcends  the  ppwer 
of  human  mind,  it  is  not  contradicted  by  what  Jesus  said  of 
Himself ;  rather  is  it  positively  corroborated : 

"Before  Abraham  was  made  I  am."  (John  VIII, -58);  'The 
works  that  I  do  in  the  name  of  My  Father,  they  give  testimony  of 
Me"  (John  X-25)    "I  and  the  Blather  are  One"   (John  X-30). 

The  works  of  Christ  give  testimony  of  Him.  He  com- 
manded the  waves  to  be  still  and  they  obeyed  Him  ;  He  walked 
upon  the  waters  and  they  bore  up  Peter  with  him;  He  raised 
Lazarus  from  the  dead;  to  those  whom  He  scandalized  by  re- 
mitting sins,  He  replied  by  doing  that  which  they  could  see  with 
their  physical  eyes: 

"Arise,  take  up  thy  bed  and  go  into  thy  house"  (Luke  V),  and 
the  man  sick  with  the  palsy  taking  up  his  bed  "went  away  to  his 
own  house  glorifying  God." 

Christ  Himself  recounts  the  fruits  of  His  ministry  to  the 
disciples  of  John  the  Baptist : 

"The  blind  see,  the  lame  walk,  the  lepers  are  cleansed,  the 
deaf  hear,  the  dead  rise  again,  the  poor  have  the  gospel  preached  to 
them"  (Matt.  XI- 5:  Luke  VII-22). 

He  foretold  His  passion;  He  rose  from  the  dead;  He  ap- 
peared to  His  disciples  after  His  resurrection,  in  Judea,  in 
Galilee,  in  the  supper  room,  on  the  sea  shore,  on  the  Mount  of 
Olives ;  finally,  He  ascended  into  Heaven.  Surely,  no  man  could 
do  these  things,  and  be  mere  man !  Christ  must  have  been  the 
God-man,  promised  by  the  prophets  and  expected  of  Israel  ;  He 
must  have  been  "the  Son  of  the  Living  God"  who: 

"Giveth  life  to  whom  He  will." 

It  was  this  that  Christ  meant  when  He  said: 

"Without  Me  ye  can  do  nothing"  (John  XV-5): 
"Where    there    are    two    or    three    gathered    together    in    My 
name,  there  am  I  in  the  midst  of  them"   (Matt.XVIII-20)    : 

"I  am  the  resurrection  and  the  life;  he  that  believeth  in  Me, 
although  he  be  dead,  shall  live"  (John  XI-25);  "All  power  is  given 
to  Me  in  heaven  and  earth"  (Matt.  XXVIII-19);  "I  am  with  you  all 
days,  even  to  the  consummation  of  the  world"  (Matt.  XXVIII-20). 

When  Christ  said  He  was  "Lord  even  of  the  sabbath" 
(Matt.  XII-8)  He  affirmed  that  He  is  the  First  Cause  and  In- 
stitutor  of  the  Lord's  Day.    For  no  man  has  a  better  right  to 


CHRIST  HIMSELF  223 

assume  command  than  he  who  has  instituted  and  created  what 
he  commands,  no  man  could  claim  that  he  was 

"Lord  even  of  the  sabbath"  unless  he  had  first  instituted  and 
promulgated  the  sabbath. 

Christ  declared  that  He  himself  "hath  power  on  earth  to 
forgive  sins"  (Matt.  IX,  6) :  and  He  delegated  that  power  to 
His  Apostles  (John  XX-23).  Sin,  being  a  violation  of  God's  law, 
only  God  is  able  to  wield  the  power  to  forgive  it,  and  only  God 
can  delegate  that  power  to  His  human  agents.  On  another  occa- 
sion when  He  was  speaking  of  Himself  as  the  "only  begotten 
Son"  of  God,  who  is  equal  to  His  father,  Christ  made  this 
promise  to  Nicodemusr 

"Whosoever  believeth  in  him,   may  not  perish,   but  may  have 
life  everlasting"   (John  III-16). 

And  later.  He  declared  "I  am  in  the  Father  and  the  Father 
in  Me  (John  XIV-10) : 

"As  the  Father  raiseth  up  the  dead  and  giveth  life,  so  the  Son 
also  g'iveth  life  to  whpm  He  will"   (John  V-21.) 

Thus  Christ  unmistakably  determined  the  claims  which  His 
miracles  suggested  and  definitely  testified  that  He  is  God.  Utter- 
ances like  these  from  Moses,  Aristotle,  Augustine,  Francis, 
Thomas  of  Aquin,  and  any  other  human  being,  could  never  be 
tolearted  at  any  time;  but  from  Christ  they  are  accepted  and 
greeted  with  reverence  because  the  prophets  had  foretold  that 
there  was  one  to  come  who  would  be  lifted  up  for  the  salvation 
of  man ;  and  this  is  Christ  the  Lord. 

Those  of  today  who  deny  the  Divinity  of  Christ  as  truly 
throw  stones  at  Jesus  as  did  those  Jews  of  old  when  Christ 
announced  His  Divinity  by  telling  them  that  He  existed  before. 

"I    say    to    you,    before    Abraham    was    made,    I    am"        (John 
VIII-58). 

It  is  to  confute  these  deniers  of  Christ,  to  stay  these  hands 
who  would  stone  Christ  as  did  the  Jews  of  old,  that  we  lift  up 
our  voice  in  defence  of  His  Divinity.  We  courit  it  a  great  privi- 
lege to  Campaign  for  "Christ,  the  Son  of  the  Living  God." 


CHRIST'S  CHURCH 

CHAPTER  IX 

Having  made  it  plain  to  those  good  enough  to  listen  to  us, 
that  we  believe  that  Christ  is  God,  it  is  next  in  order  to  show 
that  He  established  a  Church. 

Christ  being  God,  it  goes  without  saying  that  if  He  did,  in 
fact,  establish  a  Church,  that  Church  is  necessarily  God's  Church. 
But  as  corollary  to  this  necessity,  is  the  negation— no  other 
Church  on  earth  is  God's  Church.  It  is  our  positive  attitude  that 
attracts  the  attention  of  a  street  audience,  since  these  folk  have 
merely  halted  to  see  what  is  going  on.  Given  attention,  we  pro- 
ceed directly  to  give  proof  of  the  issue  as  best  we  know  how. 


Paul  Hanl.ey  Furfey  (Now  Father  Furfey)  Presenting  tli©  Claimai 
Of  The  CathoUc  Church  On  Boston  Common. 


CHRIST'S  CHUI^CH  225 

The  sUghjtest  timidity  in  setting  forth  Catholic  doctrine  or  an 
apologetic  expression  for  so  doing,  apd  our  iniuence  over  a  crowd 
would  vanish.  It  is  plain,  bold  talk  that  convinces.  It  is  the 
boldness,  not  the  badness,  of  evil  tongues  that  wins— because  the 
average  man  has  lost  the  sound  of  truth .  amongst  the  babble  of 
false  theories  and  half-truths,  that  fall  upon  his  ear  at  every 
tack  and  turn  fn  his  day's  journey. 

The  Church  of  Christ  is  God's  only  Church,  since  not  even 
God  could  have  two  at  one  and  the  same  time.  The  radicals 
say  truly,  there  are  as  many  Gods  as  there  are  n^n  of  many 
niinds— so  truly  that  as  many  men  set  up  churches  as  can,  get 
a  following.  R«t  s«eh  churches  are  man-made  not  God-or- 
dained. But  ti^e  multitude  of  men  of  Catholic  mind  are  neces- 
sari-ly  ®f  one  miiid—they^  worship  iii  God's  Church  and  in  none 
other. 

The  Messiah  ca-me;  and  when  His  sojourn  on  earth  was 
end^d,  God's  worship  m  Israel's  Temple  ceased  to  be.  For  the 
corfier-stone  was  refected  (Matt.  XXI-42,43)  and  the  kingdom 
of  God  taken  away,  since  the  Old  Dispensation  had  been  ful- 
filled and  the  Chu»ch  of  the  New  Dispensation  lias  come. 

The  brag  is  always  with  us.  The  bcaggart  proclaims,  very 
loudly,  following  his  supposed  betters',  certain  professors,— ''I 
bdieve  in  Christianity,  not  in  Churchyanity."  Certainly!  he 
prays  directly  to  God  in  secret— not  to  Mary— though  the  place 
he  honors  with  his  prayers  he  keeps  secret  also,  and  the  time  for 
his  prayers  has  no  dot  on  the  clock. 

Nevertheless,  the  issue  is  thus  drawn  for  us.  In  answering 
this  brag  against  "churchyanity,"  this  indifference  to  public 
worship  in  church,  we  reach  those  objections  to  dogmatic  Chris- 
tianity thaWiare  common  indeed.  Certainly  it  is  most  becoming 
to  pray 'in  private  with  our  door  shut— every  Christian  does  that. 
We  are  counselled  so  to  pray,  and  to  pray  without  ceasing,  and 
to  .do  good  works  which .^  God  alone  knows,  besides  ourselves. 
Our  Lord,  has  set  the  seal  of  approval  upon  private  prayers.  On 


226  CAMPAIGNING  FOR  CHRIST 

many  occasions  we  know  that  He  retired  to  pray ;  then,  too^  He 
admonishes  us  not  to  pray  as  the  hj^ocrites  do  (Matt.  VI-2) 
that  they  may  be  seen  by  men.  We  know  that  such  pretence  of 
prayer  gets  only  its  due  reward.  Those  who  see  it  think  the 
prayer  is  sincere  when  it  is  mere  show.  Truly  a  sincere  prayer 
is  in  spirit  and  in  truth. 

But  how  strange  for  one  to  believe  in  Christianity  and  de- 
clare against  public  worship— against  prayer  in  Christ's  Church  I 
Surely,  in  a  study  of  the  founder  of  Christianity  he  cannot  have 
passed  by  the  many  manifestations  of  public  worship  by  our 
Lord  during  His  three  years  mission.  How  then  can  a  man  of 
common  sense  hold  to  Christianity  as  something  absolutely  un- 
related to  public  devotion  in  Church? 

Everybody  knows  that  Christ,  on  many  occasions,  preached 
out  in  the  open  to  the  multitude— on  the  Mount,  on  the  shore, 
from  the  boat.  Everybody  also  knows,  save  perhaps  those  who 
love  to  dub  loyal  worshippers  in  the  House  of  God  as  devotees 
of  Churchyanity,  that  during  Christ's  three  years  ministry  "He 
was  teaching  daily  in  the  Temple"  (St.  Luke  XIX-47).  In  two 
other  chapters  St.  Luke  records  Christ's  work  within  the  doors 
of  the  Church. 

"He  went  into  the  synagogue  according  to  his  custom."  "He 
preached  in  the  synagogues  of  Galilee."  St.  Mathew  (XXI-14)  gives, 
further  evidence .  .  'and  there  came  to  him  the  blind,  and  the  lame  in 
the  Temple." 

Everybody  knows  that  Christ  wanted  the  House  of  God  to 
be  filled: 

"Go  out  into  the  highways  and  hedges  and  compel  them  to  come 
in,  that  my  house  may  be  filled." 

Everybody  knows,  too,  that  Christ  defended  God's  house 
against  the  money  changers.  He  drove  them  out  of  the  Tem- 
ple because  they  desecrated  the  "house  of  prayer."  Most  con- 
spicuous of  all  testimony  in  defence  of  public  worship  is  Christ's 
own  declaration: 

"I  sat  daily  with  you,  teaching  in  the  Temple." 


CHRIST'S    CHURCH  227 

The  Church  then  is  not  a  place  for  "churchyanity,"  but  the 
place  where  Christ  and  Him  crucified  is  taught  by  the  teaching 
body,  established  by  Christ  Himself. 

By  this  time  one  seeking  to  discredit  the  Church  by  derid- 
ing it  as  "Churchyanity"  has  much  less  sympathy  from  an 
audience  ;  then  we  say  that  the  man  who  seeks  to  separate  the 
Church  from  Christ  was  known  and  answered  by  Christ  Him- 
self. "And  if  he  will  not  hear  the  Church,  let  him  be  to  thee 
as  the  heathen  and  publican"  (Matt.  XVIII-17).  To  put  this 
in  the  language  of  the  multitude,  we  say  "The  brag  is  a  hope- 
less case." 

Church  Defined 

No,  the  Church  is  not  a  building  however  magnificent,  or 
howevei>«imple  the  material  structure,  for  housing  the  Body  of 
the  Lord.  The  Church  is  a  living  body  of  believers  united  in 
Christ,  ordained  and  authorized  by  Christ.  So  that,  however 
many  buildings  may  be  scattered  over  the  face  of  the  earth, 
there  is  but  one  Church,  the  Church  of  Christ.  Wherever  the 
Church  is,  there  is  the  self-same  living  body.  There  are  no 
Catholic  Churches— there  is  the  Catholic  Church.  It  is  univer- 
sal ;  it  is  in  Maine,  in  California,  in  Africa,  in  Australia— all 
over  the  earth,  one  and  one  only  Church.  There  is  nothing  in 
the  Bible,  not  a  word  in  the  writings  of  the  early  Fathers,  neither 
is  there  anything  in  tradition,  that  can  be  fairly  made  to  favor 
a  divisibility  against  the  unity  of  Christian  belief  and  practice. 
Christ  did  not  establish  a  plural  Church— sects  teaching  doctrine 
more  or  less  in  union  with  Him.  Christ  established  one  Church 
(Matt.  XVI),  taught  one  Faith,  instituted  one  Baptism,  (Eph. 
IV-5)  and  ordained  one  Teaching  Body,  for  all  nations. 

Quite  contrary  to  those  who  defend  the  concept  of  an  "in- 
visible" church,  together  with  a  personal  and  private  right  of  in- 
terpreting the  scripture.  Old  and  New,  is  the  absolute  oneness 
and  authority  of  the  Catholic  Church. 


228  CAMPAIGNING  FOR  CHRIST 

Cardinal  Hergenrother,  church  historian  and  canonist,  has 
set  down  the  six  conditions  necessary  to  denominate  Christ's 
Church.  The  Church  as  defined  bjThim  is— "The  communion  of 
those  T^o  are  united  under  one.  Head,  Christ,  and  His  visible 
vicegerent  for  the  confession  of  one  iaith  and  the  participation 
in  the'  same  means  of  grace." 

The  six  conditions  inherent  within  the  definition  are : 

1 — It  must,  be  a  communicm — »a.  eociety.    „,,^ 

2— ^It  must  have  visible  exist«aoe. 

3 — Christ  must  be  its  Head. 

4-^It   must   hav^    a    vicegerent — cma     deleg-ated    to   carry  out 

Christ's -^ Will  on  earth. 
6— The  members  must  be  on«  in  fatith. 
6 — They  miist  partake  of  the  same  sacraments. 

These  several  conditions  tak^en  together,  mark  off  the 
Church  Militant,  to  which  atl  the  faithful  on  earth  belong,  and 
they  are  only  to  be  found  in  the  Catholic  Church.  Within  this 
spiritual  body  is  the  Church  Militant— the  Church  Suffering  (the 
souls  in  Purgatory),  the  Churdh  Triumphant*^( saints  in  Heaven). 
The  Church  iti  its  three  simultaneous  states  of  existence,  forms 
the  Communion  of  Saints.  All  partake  of  the  spiritual  goods  of 
the  Church  .under  the  divine  headship  of  Jesus  Christ. 

This,  after  all,  is  so  simple  and  yet  so  necessary  for  the 
satisfaction  of  a  virile  mind,  that  converts  from  Protestantism 
often  wonder  that  they  long  failed  to  see  that  Christ  set  up  a 
visible  Church  to  which,  if  in  the  fullness  of  Christ,  we  would 
be  Christians,  we  must  belong. 

Indeed,  so  coherent  is  the  entire  system  of  Catholic  doctrine, 
that  it  must  command  at  least  the  intellectual  admiration  of 
those  who  compass  the^ecessary  parts  of  its  unity.  Once  it  is 
granted  that. Christ  is  God— that  God  is  Eternal  Truth— then  all 
genuine  lovers  of  our  Divine  Lord  (having  the  basis  of  agree- 
merit)  may,  with  good  will,  by  following  premise  to  conclusion, 
abide  in  Truth.  How  plain  it  is  that  Christ,  since  our  belief 
shoiild  be. carried  out  into  our  jiaily  acjts,  is  n<jt  indifferent  as  to 
what  we  BTelieve.    Hdw  evident  that  He  !can»(5t  approvingly  "look 


CHRIST'S    CHURCH  229 

^fown  on  the  "scandal  of  Christendom"— on  hundreds  of  denomi- 
nations, all  teaching  more  or  less  truth,  with  more  or  less  error, 
and  all  in  the  Name  of  Christ. 

Church  Established 

If  one  wants  God's  way  rather  than  his  own,  Christ's  Church 
may  be  found.  Of  course,  one  must  pay  the  price  for  Truth  ; 
but  the  price  is  giving  up  the  false  for  the  true.  Who  is  so 
craven  that  he  will  say  to  another  "I  will  persist  in  my  love  for 
what  I  know  to  be  false?"    Surely  no  friend  of  Christ. 

The  testimony  is  positive,  every  reason  in  sense,  scripture, 
history  and  tradition,  influences  belief  that  Christ  said  He 
would,  and  that   He   actually   did,   institute   a   Church  (Matt. 

XVI)  : "upon  this  rock  I  will  build  my  Church"  (Matt. 

XVI-18).  The  "keys"  of  its  authority  for  its  administration 
were  promised  to  Peter,  and  its  powers  were  defined;  (i.  e., 
powers  of  teaching,  sanctifying  and  ruling,  were  promised  and 
conferred). 

Christ's  terms  included  a  visible  Church;  a  building;  a 
kingdom;  a  city  built  on  the  top  of  a  hill  that  "cannot  be  hid;" 
(jSIatt.  V-14),  a  lamp  giving  light  to  the  whole  house  (Matt. 
V-15) ;  a  mustard  seed  which  was  to  grow  large  enough  for  the 
shelter  of  the  birds  of  the  air  (Matt.  XIII-32).  Withal,  this 
visible  oneness  is  like  the  spiritual  oneness  of  Father,  Son  and 
Hdiy  Ghost. 

Of  Christ's  numerous  disciples.  He  selected  twelve  apostles 
and  formed  them  into  a  corporate  body— He  still  called  them 
the  twelve  even  after  Judas  was  no  more  on  earth  (John  XX-24) 
Christ  revealed  to  them : 

"The  mysteries  of  the  kingdom  of  heaven"   (Matt.  XIII-11). 

He  "gave  them  the  power  over  unclean  spirits (Matt. 

X-1)  ;  told  them  where  they  should  go  "to  preach,"  and  that 

••it  shall  be  more  toieial.lt-  for  the  land  of  Sodom  and  Gomorrah  in 
the  day  of  juugiut-nt  than  for  that  cfty"  tbat  sHall  refuse  t«  receive 
them  and  hear  their  words  CM^tt.  X-16), 


230  CAMPAIGNING  FOR  CHRIST 

Truly,  the  Church  of  Christ  is  a  spiritual  society  of  human 
souls;  and  just  so  true  is  it  that  it  is  a  visible  society  of  men. 
This  being  so,  it  is  lacking  right  reason  to  insist,  as  some  Prot- 
estants do,  that  Christ's  Church  is  merely  an  invisible  society, 
with  the  consequence  that  nowhere  on  earth  is  there  a  visible 
head,  nor  an  authoritative  doctrine.  If  Christ's  gospel  was  to  be 
preached  to  men  after  His  Ascension  into  Heaven,  then  the  ne- 
cessity of  a  living  authority  should  be  without  question.  Other- 
wise the  Gospel  was  sure  to  be  corrupted.  But  since  the  Gos- 
pel is  to  be  preached  to  the  end  of  time,  three  hundred  millions 
of  Catholics  accept  without  question  that  a  living  authority  was 
provided  by  Christ  in  founding  His  Church.  So  it  is  within  the 
Church  that  its  Founder  abides  all  days  to  the  end  of  time,  to 
determine  what  things  shall  be  taught  and  "observed"  (Matt. 
XXVIII-20).  For  "those  things"  to  be  preached  were  not  then 
written  down.  Moreover,  Christ  did  not  write  out  His  Law. 
Not  an  Epistle  nor  a  Book  had  been  written  when  upon  the  first 
Pentecostal  Day  the  Holy  Ghost  descended  upon  His  Apostles, 
who  were  gathered  together  in  the  Upper  Chamber  in  Jerusalem, 
to  enlighten  and  to  guide  them  in  carrying  out  the  mission 
promised  to  Simon  Peter,  the  leader  of  the  twelve. 

Many  a  man  in  the  street  seeks  at  once  to  discredit  the 
Catholic  Church  and  to  stand  up  for  Christ.  He  will  not  sub- 
mit to  the  Pope.  We  reply,  that  if  one  could  rationally  con- 
ceive of  a  living  body  without  a  head,  then  and  not  until  then 
may  a  man  reasonably  demand  that  the  Church  of  Christ  be 
without  a  head. 

No,  the  Church  is  not  a  headless  body.  The  Catholic 
Church  is  a  kingdom— not  a  society  of  equals.  By  analogy  it 
is  like  unto  the  human  body— "as  in  one  body  we  have  many 
members,  but  all  the  members  have  not  the  same  office;  so  we, 
being  many,  are  one  body  in  Christ,  and  every  one  member  one 
of  another"  (Rom.  XII-4,  5). 

Again,  Christ's  Church  is  a  flock,  so  its  authority  comes  from 
the  shepherd  selected  to  feed  Christ's  sheep. 


CHRIST'S    CHURCH  231 

It  is  reasonable  to  believe,  and  unreasonable  not  to  believe, 
that  whatsoever  is  manifested,  comes  from  God.  But  the  power 
exercised  by  the  authorities  of  the  Church,  obviously,  comes  di- 
rectly from  above,  from  Christ  who  is  its  Invisible  Head. 

The  power  of  this  one  and  only  Church  of  God  may  be  clear- 
ly seen  by  its  contrasts  with  the  powers  of  human  government 
The  power  of  a  State  comes  indeed  from  God— not  directly 
however,  but  rather,  indirectly.  History  records  but  one  theo- 
cratic State— that  of  the  Israelites  which  ceased  to  function  when 
the  Old  Testament  was  superseded  by  the  New  Dispensation. 
Obviously,  since  no  man  has  a  moral  right  over  the  person  of 
another,  the  power  of  the^  State  is  the  will  of  the  people  to 
govern  themselves.  Thus,  under  God,  the  consent  to  be  gov- 
erned by  their  rules,  constitutes  the  power  of  the  ruler.  This  is 
good  Americanism.  But  in  religious  government,  it  is  obvious 
that  God  gave  power  to  but  one  Church  and  that  directly.  This 
of  necessity  must  be  universal,  not  international.  The  power  of 
the  Church  is  s\ipra-national,  otherwise  God  would  have  conflict- 
ing religions.  So  it  is  trite  to  say,  The  Church  is  the  one  and 
only  institution  that  exists  by  Divine  right.  The  simple  reason 
is,  that  Its  Founder  is  God  whose  only  begotten  Son,  Christ, 
promised  that  ''the  spirit  of  Truth  shall  abide  with  her  forever" 
(John  XIV-16,  17). 

Marks  of  Christ's  Church 
Since  Christ  wills  the  salvation  of  all  men,  the  way  to  salva- 
tion should  be  plain  to  »il  men  of  good  will— and  so  it  is.  All 
those  seeking  truth  may  find  it ;  f  frr  ihe  ciiaracteristics  that  mark 
off  Christ's  Church  from  all  other  organizations,  may  be  clearly 
seen.  It  is  a  living  organism  within  an  environment  more  or 
less  hostile  at  all  times.  Therefore  it  is  easily  distinguished.  Of 
course,  those  afflicted  with  spiritual  blindness,  inherited  pre- 
judice, self-sufficiency,  moral  or  intellectual  inertia,  or  down- 
right wickedness,  must  first  cure  themselves  if  they  would  see 
the  way  to  salavtion.    It  is  no  proof  that  the  light,  the  way,  and 


232         .  CAMPAIGNING  FOR  CHRIST 

the  truth,  of  salvation  is  not  plainly  distinguished  because  there 
are  those  who  wilfully  look  the  other  way  on  their  road  to  death. 
The  Church  of  Christ  has  been  positively  marked  off  from 
all  other  religions  since  its  birthday,  the  time  when  the  Holy 
Ghost  descending  upon  the  Apostles  confirmed  them  in  the  per- 
fect faith  of  Christ.  These  specific  traits— lacking  in  all  other 
religious  bodies  extant  or  to  come— were  set  down  in  the  words 
of  the  Nicene  creed:  "I  believe  in  one,  holy,  Catholic  and 
Apostolic  Church." 

The  First  Mark— Unity 

It  surely  is  self-evident  that  tte  first  mark— -first  in  the 
order  of  the  mind— should  be  that  of  Unity;  otherwise  Christ 
were  the  author  of  disorder.*  Besides,  He  tells  us  that  a  kingdom 
divided  against  itself  "shall  be  made  desolate"  (Matt.  XII-25). 

The  unity  of  the  Church  was  foretold  imder  many  figures 
of  speech.  It  was  called  a  sheep  fold— one  body:  "there  shall.be 
one  fold"  (John  X-16).  It  is  called  the  body  of  Christ  in  which 
there  is  no  schism  (1  Cor.  XIl)— one  body  whole  and  entire. 
Christ  calls  the  Church  He  established  His  spouse  (Eph.  5),  and 
since  the  Christian  law  of  marriage  permits  of  but  one  wife  until 
death,  so  must  the  Church  be  one  until  the  end  of  time,  when  the 
Church  Militant  shall  be  no  more  on  earth.  A  little  time  before 
the  betrayal,  Christ  prayed  to  His  Father  for  the  sanctification 
of  the  Apostles,  and  of  those  who   believed  in  Him,  that  they 

"may  be  one  as  thou,  Father,  in  me,  and  I  in  thee"   (John  XVII). 

Historically, /there  has  been  no  shadow  of  turning  from  the 
belief  in  the  unity  of  the  visible  Church  of  Christ.  Everyone  of 
the  early  Fathers  held  stoutly  to  the  doctriue  of  Church  unity 
as  necessary  to  the  faith.  We  present  cvidctice  from  four  of 
them  who  lived  and  died  for  Christ  in  those  days,  before  the 
books  making  up  the  New  Testament  W^re  collected  to  finally 
make  up  tbe  canon  of  tbe  Scriptureft. 


CHRIST'S    CHUflCH  233 

St.  Clement  (d.  100  A.  D.,)  third  successor  of  St.  Peter  as 
Bishop  of  Rome,  whom  St.  Paul  calls  his  fellow-laborer  (Phil. 
V-3): 

"Do   ye,   therefore,    who    laid    the   foundation   of   this  sedition, 

submit  to  tha  priests   Learn  to  be  subject,  laying  aside  all 

proud  and  arrogant  boasting  of  your  tongues  ;  for  It  is  better  for  you  to 
be  found  in  the  fold  of  Christ,  than,  thinking  yourselves  above  others, 
to  be  cast  out  of  its  hope"  (Epistle  No.  57). 

St.  Ignatius  (d.  about  117  A.D.,)  third  Bishop  of  Antioch: 

"As  therefore  our  Lord,  being  united  with  the  Father,  did 
nothing  without  Him,  neither  by  Himself,  not  by  His  Apostles,  so 
neither  do  you  do  anything  apart  from  the  Bishops  and  the  presby- 
ters    There  is  one  Jesus  Christ,  than  whom  nothi^ig  is  bet- 
ter. Wherefore,  hasten  ye  all  together  as  one  tejnple  of  God;  as  unto 
one  altar,  as  unto  one  Jesus  Christ"  (Epistle  to  the  Magnesians, 
No.  7). 

St.  Irenaeus  (d.  202  A.D.) : 

"The  Church,  though  spread  over  the  whole  world,  to  the 
earth's  boundaries,  having  received  bo)th  from  the  Apostles  and  their 

disciples,  the  faith  in  one  God,  the  Father  Almighty    and  In 

one  Christ  Jesus,  that  Son  of  God  who  was  made  flesh  for  our  salva- 
tion,   and    in   the   Holy    Spirit     guards    (it)    sedulously,    as 

though  dweUing  4n  one  house;  and  these  truths  she  uniformly  holds, 
as  having  but  one  afitul,  and  one  and  the  same  hearth;  and  those  she 
proclaims  and  teaches,  and  hands  down,  uniformly,  as  though  she 
had  but  one  mouth.  Though  throughout  the  world  the  languages  are 
various,  still  the  force  of  the  tradition  is  one  and  the  same.  And 
neither  do  the  Churches  founded  in  Germany,  nor  those  in  Spain,  in 
Gaul,  in  the  East,  in  Egypt,  in  Africa,  nor  in  the  regions  in  the  middle 
of  the  earth,  believe  or  deliver  a  different  faith.  Just  as  God's  handi- 
work, the  sun,  is  one  and  the  same  throughout  the  universe,  so  the 
preaching  of  the  truth  shines  everywhere,  and  enlightens  all  men 
that  wish  to  come  to  the  knowledge  of  truth"  (Adversus  Hoeres.  I, 
C.  10). 

St.  Cyprian  (d.  304  A.D.) :  . 

"And  does  anyone  believe  that  this  unity  which  comes  down 
from  the  Divine  unchangeableness,   and  which  coheres  in  heavenly 

sacraments,  can  be  severed  in  the  Church? Whoso  believes  not 

this  unity,  holds  not  life  and  salvation"   (De  Unit.  Eccl.  6). 

As  it  was  in  the  days  of  St.  Clemeijt,  St.  Ignatius,  St. 
Irenaeus,  St.  Cyprian,  so  today  the  mark  of  unity  distinguishes 
the  Catholic  Church  throughout  the  world.    Her  three  hundred 


234  CAMPAIGNING  FOR  CHRIST 

million  communicants  are  one  in  faith,  in  belief,  in  the  Gospel 
of  Jesus  Christ,  in  doctrine  passed  down  from  apostolic  times, 
defined  by  the  Church  throughout  the  ages  from  the  Council  of 
Jerusalem  to  the  Vatican  Council. 

No,  truth  is  not  subject  to  change,  to  development,  to  evolu- 
tion, to  the  spirit  of  the  times.  Truth  is  never  out-of-date. 
Truth  no  more  changes  with  regard  to  spiritual  law  than  it  does 
to  mechanical  or  mathematical  law.  Up  is  up  and  down  is  down, 
and  two  plus  two  is  four,  just  as  it  was  in  the  beginning.  If 
then  every  master  in  the  world  is  compelled  by  truth  to  teach 
that  two  plus  two  is  four,  why  is  it  not  plain  that  unity  is  neoes- 
sary  when  reckoning  with  spiritual  truth  ? 

But  the  principle  of  unity  is  not  made  manifest  save  in  the 
Catholic  Church.  A  mere  glance  at  the  reports  of  the  more  than 
two  hundred  denominations  setting  forth  their  doctrine  and 
polity  for  the  Government  Census  Bureau  in  1916,  shows  how 
contradictory  is  Protestantism  within  itself;  while  a  critical 
view  of  any  one  of  these  reports  shows  that  Protestantism  con- 
tradicts the  required  doctrines  set  down  by  Christ  to  distinguish 
His  Spouse. 

To  be  somewhat  specific ;  since  Christ  is  God,  those  churches 
denying  His  Divinity  cannot  be  of  Christ.  Since  Christ  insti- 
tuted seven  sacraments,  those  churches  recognizing  but  two, 
cannot  be  of  Christ.  Since  He  instituted  the  Mass,  those 
churches  denying  this  holy  Sacrifice  cannot  be  of  Christ.  Since 
Christ  made  marriage  a  union  binding  until  death,  those  churches 
permitting  holy  wedlock  to  be  disrupted  by  divorce,  cannot  be 
of  Christ.  Throughout  the  whole  category  of  Christian  belief, 
there  must  be  unity,  not  contradiction,  if  the  membership  be  in 
Christ. 

In  proof  that  the  mark  of  unity  is  utterly  lacking  in  the 
churches  of  our  separated  brethren  we  present  the  testimony  of 
Rev.  Charles  Edward  Stowe,  son  of  the  late  Harriet  Beecher 
Stowe: 


CHRIST'S    CHURCH  235 

"Protestantism  is  a  kind  of  a  modern  Cerberus  with  126  heads, 
all  barking  discordantly,  and  is  like  the  mob  in  Ephesus.  Thoughtful 
Christians,  looking  on  and  beholding  with  sadness  this  confusion  worse 
confounded,  cannot  fail  to  ask:  Did  Our  Lord  Jesus  Christ  come  on 
this  earth  to  establish  this  pitiful  mob  of  debating  societies,  or  a 
Church  of  the  Living  God,  capable  of  making  itself  felt  as  a  pillar 
and  ground  of  faith?"  (Boston  Herald,  Dec.  15,  1905). 

The  answer  to  the  query  of  Rev.  Mr.  Stowe  is  —No,  our 
Lord  Jesus  Christ  established  a  Church  in  which  all  are  one,  in 
one  Faith.  It  was  St.  Paul,  specifically  pointed  in  speech,  who 
classified  those  who  create  discord  in  belief  by  setting  up  sects, 
with  murderers  and  fornicators: 

"They  who  do  such  things  shall  not  obtain  the  kingdom  of 
God"    (Gal.  V-21). 

,  In  Campaigning  for  Christ  we  inspire  respect  if  not  entire 
confidence  by  speaking  plainly.  No,  there  are  not  57  varieties 
of  Catholicity.  Unity  is  to  be  found  only  in  the  Catholic 
Church.  All  over  the  earth,  priests  and  laity  of  all  tongues,  na- 
tionalities and  races,  are  one  in  faith,  one  in  worship,  one  in  the 
reception  of  the  same  sacraments,  one  in  submission  with  filial 
love  and  reverence  to  the  authority  of  the  Chief  Pastor  of  Chris- 
tendom, who  at  Rome  occupies  the  Chair  of  Peter  in  the  Church 
of  which  Christ  is  the  Heavenly  Head. 

Secvnd  Mark— Holy 
The  second  mark  distinguishing  Christ's  Church  is  its  holi- 
ness. The  Catholic  Church  is  holy  in  that  it  is  founded  in  holi- 
ness by  one  All-Holy,  Christ  Jesus  the  God-Man,  the  perfect 
model  of  sanctity  for  all.  It  is  holy  in  its  purpose,  the  salva- 
tion of  all  mankind.  It  is  holy  in  the  means  used,  the  sacra- 
ments, to  help  an  individual  win  a  place  in  heaven.  For  the 
sacraments  contain  the  supernatural  gift  of  holiness,  the  deposit 
of  grace  itself,  and  the  means  of  gaining  it  by  enlightening  the 
human  understanding  and  the  influencing  of  the  human  will  to 
do  what  is  good  and  to  turn  from   the  enticement  to  do  evil. 


^36  CAMPAIGNING  FOR  CHRIST 

Thus  the  individual  is  led  directly  and  indirectly  to  live  a  holy 
life. 

So  that  the  mark  of  holiness  is  ever  seen  in  the  lives  of 
those  who  correspond  to  the  Church ;  to  the  means  given  to  each 
individual  member  from  the  cradle  to  the  grave  ;  and  to  the 
purpose  of  the  Church  as  a  living  organism— the  eternal  hap- 
piness of  the  human  race  with  God. 

The  Church  of  Christ  is  holy  because  Christ  is  in  His 
Church;  it  is  therefore  unspotted,  and  so  it  shall  remain  until 
the  end  of  the  world: 

"Christ  also  loved  the  Church,  and  delivered  Himself  up  for 
It:  That  he  might  sanctify  it,  cleansing  it  by  the  laver  of  water  in  the 
word  of  life;  That  He  might  present  it  to  himself  a  glorious  Church, 
not  having  spot  or  wrinkle,  or  any  such  thing;  but  that  it  should  be 
holy  and  without  blemish."      (Eph.  V-25-27). 

Certainly  this  does  not  mean  that  each  and  every  individual 
member  of  the  Church  is  holy  ;  far  from  it  ;  otherwise  Christ 
need  not  have  set  up  the  tribunal  of  penance  from  which  no 
single  member  of  the  body  of  Christ  is  excused.  The  Church 
does  not  cast  out  sinners.  She,  in  her  solicitude  for  their  safety, 
follows  her  Master,  who  would  leave  the  ninety  and  nine  to  go 
after  him  who  was  lost.    For  Christ  came 

"Not  to  call  the  just,  but  sinners  to  penance"    (Luke  V-32), 

The  Church  demonstrates  her  holiness  in  the  lives  of  her 
children  by  their  purity  and  their  goodness ;  yet  this  is  not  say- 
ing that  scandals  are  not  caused  by  the  immoralities  of  some 
of  them.    Christ  foretold  that  : 

"It  must  be  that  scandals  come,  but  woe  to  him  by  whom 
scandal  cometh." 

It  is  only  in  the  Church  Triumphant  in  Heaven  that  all 
are  perfect. 

The  Saints  who  correspond  in  an  heroic  degree  to  the  life 
of  Christ,  give  proof  of  the  holiness  of  the  Church. 

The  fruits  of  the  teaching  Church  are  available  and  appli- 
cable to  every  member  of  the  human  'race.  Holiness  is  not  con- 
fined to  this  OT  that  station  or  condition  of  life.    HoKness  is 


CHRIST'S    CHURCH  237 

found  in  the  lives  of  all  sorts  of  men  whether  bond  or  free, 
high  or  low,  karned  or  ignorant,  rich  or  poor— of  whatsoever 
race  and  tongue.  Once  the  teaching  of  Christ  is  preached  that 
man  to  whom  it  is  preached  may  by  corresponding  to  the  will 
of  the  Church,  manifest  holiness  in  his  life. 

Thus  individual  holiness  shows  the  justice  of  God.  It  is 
proof  not  of  the  equality  of  intellectual  gifts,  of  material  or  cul- 
tural conditions,  of  stations  in  life,  but  rather  of  the  equality 
of  individual  souls.  God  gives  each  and  every  one  of  us  a 
chance,  just  suited  to  us,  that  enables  us,  by  taking  advantage 
of  the  chance,  to  see  Him  face  to  face. 

Besides  the  lives  of  canonized  saints,  which  give  proof  that 
the  Church  has  borne  the  mark  of  holiness  all  down  the  ages, 
there  are  thousands  of  men  and  women  leading  holy  lives  in 
our  own  day  and  generation ;  those  who  give  up  the  world  with 
fixed  purpose  to  bear  the  cross  of  Christ;  who  vow  to  lead  a 
life  of  chastity,  obedience,  poverty;  to  teach,  to  care  for  the 
sick,  for  the  aged,  and  the  poor.  These  are  living  witnesses  ttfat 
Christ's  Church  is'  holy. 

So  many  have  been  persuaded  that  under  "capitalism"  no 
man  can  live  a  Christian  life,  and  so  many  others  have  become 
confused  by  this  atheistic  clamor,  that  from^  the  auto-van  we 
exert  our  best  efforts  in  showing  that  no  one  is  barred  by  any 
circumstance  whatsoever  from  showing  the  practical  fruit  of 
holiness  in  his  life.  The  opportunity  to  do  justly  to  love  mercy, 
to  keep  oneself  unspotted  from-the  world,  is  always  and  every- 
where with  us.  As  neither  time  nor  circumstance  has  any  con- 
trol over  our  efforts  to  lead  holy  lives,  it  is  wholly  within  our 
own  will  to  do  so.  For  God  does  not  will  that  we  shall  be 
tempted  beyond  our  strength. 

Tkird  Mark—Ca^kfilkity 
Tbe  third  mark  by .  which  to  test   ehdst's  Church  is  its 
catholicity,  its  universality.    Christ^s  Church  must  be  capable  of 
txti&Bsion  so  that  it  sax  •mbrace   within  iti  Uvitig  ocgamsm 


238  CAMPAIGNING  FOR  CHRIST 

every  member  of  the  human  race.  On  the  contrary,  whatsoever 
religion  is  circumscribed  in  any  manner,  fails  to  stand  this  test 
of  Christ's  Church.  A  mere  recitation  of  the  Nicene  Creed  is 
not  sufficient,  if  the  appeal  of  a  religious  *body  is  limited  to  the 
boundaries  of  any  State.  So  in  the  nature  of  things  a  State" 
church  cannot  bear  the  mark  of  Catholicity, 

Nefther  has  a  religious  communion  the  mark  of  Catholicity 
if  it  be  devoid  of  universality  in  belief  or  in  establishment.  The 
Episcopal  Church  is  lacking  on  both  points.  The  High  Church 
division  of  its  members  call  themselves  Catholics,  even  though 
the  official  name  of  their  Church  is  "Protestant  Episcopal." 
Being  "high,"  "low"  or  "broad,"  it  is  a  church  divided  against 
itself./ 

As  foretold,  Christ's  Church  was  to  be  distinguished  from 
the  holy  religion  of  the  Chosen  People  in  that  the  Jewish  Church 
embraced  merely  the  children  of  Israel,  while  Christ's  Church 
was  to  be  extended  and  expanded  to  receive  the  peoples  of  the 
whole  earth: 

"Going,  therefore,  teach  ye  all  nations teaching  them 

to  observe  all  things,  whatsoever  I  have  commanded  you;  and  cehold 
I  am  with  you  all  days,  even  to  the  consummation  of  the  world"  (Matt. 
XXVIII- 19,  20). 

The  mark  of  universality  is-  found  only  in  the  Catholic 
Church.  Her  members  are  all  over  the  earth;  her  doctrine  is 
the  same  everywhere;  at  all  times  her  organization  is  under  the 
same  world  authority. 

Fourth  Mark-Apostolicity 
The  fourth  mark  demanded  by  the  Nicene  Creed  which,  in 
combination  with  the  other  three,  distinguishes  Christ's  Church, 
is  that  of  Apostolicity :  I  believe  in  the  "apostolic"  church. 
Since  the  Church  founded  by  the  Apostles  and  continued  by 
their  successors  is  necessarily  here  today,  for  Christ  said  that 
"the  gates  of  Hell  shall  not  prevail  against"  His  Chur<;h  (Matt. 


CHRIST'S    CHURCH  239 

.vVl-18),  it  m*ist  be  apostolic  in  organization  and  in  doctrine. 
As  St.  Paul  says: 

"The  Church  is  built  upon  the  foundation  of  the  Apostles" 
(Ephes.  11-20). 

The  case  grows  simple  for  the  sincere  student,  for  all  the 
necessary  marks  of  Christ's  Church,  together  with  the  historic 
fact  of  its  unbroken  life  from  the  time  it  was  established  by 
Jesus,  is  in  the  Catholic  Church. 

If  the  Catholic  Church  is  not  accepted  as  the  Apostolic 
Church  of  Christ  it  is  not  to  be  found,  for  the  simple  reason  that 
a  thorough  search  will  reveal  no  other  religious  body  that  with- 
stands the  necessary  tests.  From  that  supposition  one  must 
assume  that  the  gates  of  hell  have  prevailed  and  that  Christ's 
Church  is  no  more  on  earth.  Of  course,  the  logical  conclusion 
is  that  God  has  left  no  means  of  knowing  His  will  save  by  na- 
tural reason  ;  while  the  best  answer  that  can  be  made  to  this 
dreary  problem  Js  that  Christ's  Church  was  meant  to  be  with- 
out objective  reality  ;  that  there  are  as  many  Gods  to  worship 
as  there  are  men  to  give  worship.  This  is  the  absurd  position 
of  many  a  man  in  the  street. 

Surely,  none  of  the  Protestant  churches  can  date  their 
establishment  directly  back  to  a  time  earlier  than  the  16th  cen- 
tury. The  acts  of  Luther  and  the  German  princes ;  of  Elizabeth 
and  the  House  of  Commons  ;  of  Calvin,  Knox,  Wesley  and 
others,  are  well  known.  So  that  any  attempt  to  devise  an  his- 
toric connection  with  apostolic  times  results  if  not  as  comically, 
at  least  as  tragically,  as  that  of  a  colored  preacher,  a  good 
Baptist : 

"In  those  days  came  John  the  Baptist,  preaching  in  .  v.  .- 
derness  of  Judea."  "Oh,"  said  he,  "how  I  like  to  read  these  preci- 
ous words  in  the  blessed  Bible!  You  don't  read  anywhere  about 
John  the  Presbyterian,  or  John  the  Methodist,  or  John  the  Episco- 
palian.    No,  brethren,  it  is  John  the  Baptist." 


240  CAMPAIGNING  FOR  CHRIST 

No,  God  has  n©t  forsaken  His  children.  The  means  of 
knowing  that  the  One  Holy,  Catholic  and  Apostolic  Church  is 
the  Church  established  by  Christ,  are  positive  and  abundant. 
This  is  good  news  to  ntany  a  man  in  the  street.  It  comes  to  his 
mind  strangely,  with  the  freshness  of  a  new  revelation.  Is  it 
not  sad  that  with  the  fieWs  of  America  so  white  for  the  harvest, 
the  reapers  are  so  few? 


^    / 


Peter,  The  Head  of  Christ's  Church 

CHAPTER  X 

Since  the  Church  is  not  that  kind  of  a  fraternal  society  in 
which  the  members  accept  the  majority  vote  as  the  authority 
for  its  acts,  and  since  the  innate  dignity  of  human  nature  cannot 
permit  one  man  to  take  another  man's  word  as  final  authority  in 
a  case  of  moral  obligation,  we  appeal  to  the  common  sense  of 
those  who  listen  to  us  out  in  the  highways  and  the  byways,  to 
give  an  unbiased  hearing  to  the  historic  testimony  that  Christ 
conferred  supernatural  authority— leadership,  jurisdiction, 
divine  power— upon  Simon  the  Fisherman. 

First  in  confirmation  of  this  truth  are  the  words  of  Christ 
Himself  (Matt.  XVI) : 

"Jesus   came  into  the  quarters  of  Caesarea  Philippi  and 
asked  the  disciples,  .saying:    Who  do  men  say  that  the  Son  of 
Man  is  ?    But  they  said :  Some,  John  the  Baptist ;  some  Elias ; 
others  Jeremias  or  one  of  the  prophets.    Jesus  said  unto  themi 
But  who  do  you  say  that  I  am?    Simon  Peter  answered  and  said: 
Thou  art  the  Christ,  the  Son  of  the  living  God.    And  Jesus  an- 
swering said  unto  him:  Blessed^art  thou,  Simon  Bar  Jona,  for 
flesh  and  blood  hath  not  revealed  it  unto  thee,  but  my-  Father 
who  is  in  Heaven.    And  1  say  unto  thee  that: 
Thou  are  Peter  {Cephas,  Rock,)  and 
On  this  Rock  I  will  build  my  Church ;  and 
The  gates  of  hdl  shall  not  prevail  against  it;  and 
J  will  give  to  thee  the  keys  ej  the  Kingdom  of  Heaven  and 
Whatsoever  thou  shalt  bind  on  earth,  shall  be  bound  in 
Heaven:  and 

Whatsoever  thgu  shaU  hose  en  earth  sh$U  be  loosed  in 
Jleavet^" 


242 


CAMPAIGNING  FOR  CHRIST 


Taking  Christ's  word  for  it,  there  is  no  mistaking  the  basic 
design  of  the  kingdom  of  heaven  on  earth.  For  indeed,  Christ's 
kingdom  is  not  of  this  world,  even  though  the  members  of  the 
Church  dwell  on  the  earth. 


The  Autovan   on  its  way  home  through  the  mountain  at   the 
Royal  Gorge,  near  Canon  City,  Colorado.  ~ 


PETER,  THE  HEAD  OF  CHRIST'S  CHURCH        243 

1st— Simon  recognizes  that  Jesus  is  the  promised  Messiah, 
and  he  professes  unconditional  faith  in  His  Sonship  with  God. 

2nd— Christ  announces  "I  will  build  My  Church." 

^•3 rd— Christ,  as  He  had  promised  to  do  (John  1-42),  re- 
named Simon,  Cephas  (Rock),  Peter. 

4th— Simon's  name  is  changed  to  Peter,  thus  making  him 
the  rock  of  invincible  strength  for  the  foundation  of  Christ's 
Church. 

5th— Christ  here  gives  to  Peter  the  keys  of  His  Church— 
the  authority  on  earth  to  govern  the  Church,  to  forgive  repen- 
tant sinners. 

6th— Christ's  word  is  given  that  the  gates  of  hell  shall  not 
prevail  against  the  Church  He  is  building. 

7th— Christ's  Church  was  thus  to  be  a  society  of  living  men, 
supernaturally  endowed,  guarding  God's  word  and  exercising 
God's  authority. 

Christ's  Church  is  then  a  living  organism,  having  superna- 
tural life,  with  a  visible  head  and  seat  of  authority.  Con- 
trariwise, it  is  not  a  federation  of  independent  societies,  coming 
together  by  common  consent  for  their  own  defence  and  advan- 
tage, having  such  authority  as  the  several  societies  choose  to 
delegate  to  the  federated  government. 

This  difference  is  easily  seen  by  Americans,  for  they  know 
very  well  that  the  power  of  the  federal  government  is  limited  by 
the  will  of  the  States. 

We  make  good  progress  with  a  street  crowd  in  showing  that 
the  Catholic  Church  is  that  Kingdom  of  Heaven  of  which  Christ 
is  the  spiritual  head  and  of  which  the  Pope  is  the  visible  head. 
That  the  Church  is  open  to  every  child  of  Adam  who  will  take 
the  way  of  salvation.  Just  as  Adam,  though  unseen,  is  still  the 
head  of  all  the  human  race  to  the  last  individual,  so  in  absolute 
contrast,  is  Christ  the  spiritual  head  of  His  Church.  In  Adam 
all  die— in  Christ  all  may  live. 

We  are  sure  to  strike  fire  from  the  Protestant  camp  when 
we  say  that  the  authority  of  Christ's  Church  is  in  the  keeping  of 


244  CAMPAIGNING  FOR  CHRIST 

the  Pope.  Someone  is  qwite  sure  to  say  :  **Ob,  we  have  Christ  as 
the  head  of  our  Church."  Of  course  this  ch^lenge  of  superiority 
has  back  of  it  the  notion  that  by  the  recognition  of  the  Pope's 
authority  Catholics  deny  the  leadership  of  Christ.  We  are  ever 
glad  of  such  an  oppwrtunity,  and  no  matter  what  was  coming 
next  in  our  address,  we  leave  it  to  make  plain  that  no  Catholic 
will  consent  that  one  of  our  separated  brethren  can  more  firmly 
or  devoutly  believe  that  Christ  is  the  Head— "the  cMef  corner- 
stone" of  His  Church.  Christ  is  the  invisible  Head,  while  His 
Vicegerent,  the  Pope,  is  the  visible  head  of  the  one  true  Church 
of  Christ.  There  is  no  possible  conflict  in  the  realm  of  ideal,  or 
in  the  realm  of  reality,  for  one  is  a  counterpart  of  the  other,  one 
is  known  by  means  of  the  other.  Just  as  there  is  no  object  made 
by  the  hand  of  man  that  is  not  proof  that  the  design  ior  that 
thing  was  first  made.  The  design  is  not  objective,  it  is  made  of 
intellectual  stuff,  while  the  tiling  is  in  the  world  of  material 
objects.  So,  by  a  very  imperfect  analogy,  the  visible  Church 
with  the  Pope  at  the  head,  is  the  exact  counterpart  of  Christ's 
Church  Militant  with  Himself  as  the  heavenly  Head.  The 
visible  Church  is  the  proof  of  Christ's  design,  and  Christ's  design 
is  proved  by  the  existence  of  the  visible  Church— for  it  is  mere- 
folly  to  believe  that  anything  visible  was  ever  made  without  first 
the  immaterial  design  being  created;  with  the  consequence  that, 
the  immaterial  design  endures  as  long  as  the  material  thing  en- 
dures. When  heaven  and  earth  shall  have  passed  away,  the 
Church  Militant  shall  be  no  more. 

By  the  time  this  point  is  well  worked  out,  those  who  would 
have  nothing  but  an  invisible  Head  to  Christ's  Church  are 
breathing  hard  with  new  thoughts,  new  to  them,  while  the  audi- 
ence is  ready  to  listen  to  the  story  of  the  Acts  of  the  Apostles  in: 
buildmg  up  the  Church  mih  Peter  at  ^e  head— in  authority,. 
having  the  last  word. 

The  story  has  been  toW  in  thrilling  picture:  How  the  Bark 
of  Peter  was  launched— how  it    was    kept    afloat  Uirciugh  the,- 


PETER,  THE  HEAD  OF  CHRIST'S  CHURCH        245 

stress  and  strain  of  the  ever-recurring  storms  of  martyrdom  dur- 
ing the  early  centuries,  because  its  living  master  was  Peter  doing 
the  will  of  his  Master,  Christ.  The  figure  is  as  apt  today— for 
in  the  Bark  of  Peter  is  the  whole  Church,  just  as  in  Adam  is  the 
whole  race.  The  race  multiplies  and  the  Church  gathers  in  all 
those  who  would  be  saved  from  death  in  the  ocean  of  sin. 

It  is  simple— those  who  deny  the  Ambassador  of  Christ, 
deny  Christ  Himself.  Yet  those  Christians  who  deny  the 
authority  of  the  Ambassador  of  Christ  go  to  the  16th  chapter 
of  St.  Matthew  for  their  argument  against  a  visible  head  of  the 
Church.  Now,  since  the  English  is  the  same  in  the  Protestant 
version  of  the  Bible  as  in  our  own,  it  is  in  fact  nothing  more 
than  the  ringing  of  the  changes  upon  an  old  error,— so  old  that 
we  are  reminded  of  the  wisdom  of  Solomon,  there  is  nothing  new 
under  the  sun ;  for  this  old  dispute  over  the  gender  of  the  word 
used  to  signify  Peter's  office  was  settled  upon  the  facts  in  the 
case  long  ago. 

Petros—Petra 
Occasionally,  during  the  quiz  period,  someone  solemnly 
questions  the  Primacy  of  Peter  because  the  masculine  and  the 
feminine  gender  are  both  used  in  the  Greek  text^om  which  our 
English  translations  are  made.  But  the  difficul^of  reconciling 
the  use  of  the  two  words  Petros  and  Petra  has  long  since  been 
made  plain.  At  one  of  our  Boston  Common  meetings  a  gentle- 
man objected; 

"The  name  Peter  is  taken  from  the  Greek  word  Petros,  which 
means  a  stone.  Christ  said  to  Simon  'thou  art  Petros/  meaning  a 
■tone.  Then  Christ  said,  'upon  this  Petra,'  which  nxeans  a  rock,  'I 
will  buUd  my  Church — therefor©  Christ  Himself,  not  Peter,  ts  the 
rock  upon  which  the  Christian  Church  is  founded." 

It  SO  chanced  that  in  the  book  of  Catholic  doctrine  which 
we  were  atnhat  time  distributing,  ("Hie  Catholic  Religion," 
Father  Martin)  this  issue  was  work«J  out  very  simply— the  text 
showed  that  Christ  spoke  to  Peter  io  the   Syro-Chaidaic  Ian- 


246  CAMPAIGNING  FOR  CHRIST 

guage,  not  in  the  Greek  tongue.  In  the  Syro-Chaldaic  the  word 
used  is  Cephas— the  Rock— in  this  tongue  there  is  no  change  of 
gender.  Consequently  all  discussion  regarding  the  words  Petros 
and  Petra  has  no  bearing  on  the  matter,  which  is  plain  indeed, 
as  though  our  L©rd  had  said—  Thou  art  Cephas,  and  upon  this 
Cephas,  I  will  build  My  Church. 

Upon  meeting  Simon  (Peter)  the  first  time,  Christ  had  told 
him:  "Thou  shalt  be  called  Cephas"  (John  1-42).  Cephas  is  by 
St.  John  interpreted  to  mean,  a  rock.  It  is  significant  that 
Simon  is  the  first  man  in  history  to  be  known  by  the  name  of 
Peter,  for  Simon's  name  was  changed  to  Peter  to  signify  his 
supernatural  office.  There  are  three  instances  of  this  kind  in 
the  Old  Testament.  The  record  gives  the  changing  of  the  names 
Abram,  Sarai  and  Jacob,  to  signify  the  mission  for  which  they 
were  divinely  selected.  Abram's  name  was  changed  to  Abra- 
ham: 

"And  God  said  to  him,  I  AM,  and  my  covenant  is  with  thee, 
and  thou  shalt  be  a  father  of  many  nations.  Neither  shall  thy  name  be 
called  any  more  Abram;  but  thou  shalt  be  called  Abraham;  because 
I  have  made  thee  a  father  of  many  nations."  (Genesis  XVII,  4-5). 

Sarai  changed  to  Sara: 

"God  said  also  to  Abraham:  Sarai  thy  wife  thou  shalt  not 
call  Sarai,  but  Sara. 

"And  I  ,3^1  bless  her,  and  of  her  I  will  give  thee  a  son,  whom 
I  will  bless,  anakings  of  people  shall  spring  from  him."  (Gen.  XVII, 
15,  16). 

Jacob  changed  to  Israel: 

"And  he  (the  Angel)  said:  What  is  thy  name?  He  answered, 
Jacob.  But  he  said:  Thy  name  shall  not  be  called  Jacob,  but  Israel: 
for  if  thou  hast  been  strong  against  God,  Eow  much  more  shalt  thou 
prevail  against  men?"   (Genesis  XXXII-27,  28). 

Even  though  the  popukr  Protestant  mind  seems  to  hold 
rather  tenaciously  to  the  error  that  Peter  is  not  the  Rock  upon 
which  Christ's  Church  is  founded,  Protestant  scholarship  gives 
ample  testimony  that  the  Catholic  understanding  is  undeniably 
correct.  "The  Dictionary  of  Christ  and  the  Gospels"  makes  the 
following  frank  statement: 


PETER,  THE  HEAD  OF  CHRIST'S  CHURCH        247 

'♦The  common  view that  the  rock  is  Jesus  Himself  has 

scarcely  any  supporters  among  the  interpreters  of  today.  A  number  of 
Protestant  scholars  agree  with  the  Roman  Catholic  Church  in  under- 
standing the  rock  of  Peter  himself."  (edited  James  Hastings,  D.  D., 
assisted  by  John  A.  Selbie,  D.D.,  John  C.  Lambert,  D.D.,  p.  350,  vol.  2, 
New  York,   1908). 

We  set  down  other  statements  from  accredited  writers  to 
the  same  effect : 

"  John  Samuel  Thompson  ("Monotessaron,"  p.  194)  Protestants 
have  betrayed  unnecessary  fears,  and  have  therefore  used  all  the 
hardihood  of  lawless  criticism  in  their  attempt  to  reason  away  the 
Catholic  interpretation." 

Daniel  Whitby  ("A  Critical  Commentary"  p  123)  "that  Christ 
here   promised   to  build  His  Church  upon   St.   Peter,   seems  evident." 

Gilbert  Girard  ("Institutes  of  Biblical  Criticism"  canon  511) 
"Building  on  Peter  is  explained,  by  some,  as  contrary  to  the  faith  that 
Christ  is  the  only  foundation  (I  Cor.  Ill,  2),  and  as  favoring  the  suc- 
cession of  Peter  and  his  successors;  but  the  connection  shows  that 
Peter  is  here  plainly  meant." 

Ernest  Frederick  Carl  Rosenmuller  ("Scholia  in  Novum  Testa- 
mentum"  tom.  I.,  p  336)  "The  rock  is  neither  the  confession  of  Peter, 
nor  Christ,  pointing  out  Himself  by  His  finger  or  by  a  shake  of  the 
head  (which  interpretations  the  context  does  not  admit),  but  Peter 
himself." 

Bishop  Herbert  Marsh  ("Comparative  View"  app.,  p.  27)  "It 
would  be  a  desperate  undertaking  to  prove  that  Christ  meant  any 
other  person  than  Peter."  ' 

Gospel  Proof  of  Peter's  Primacy 
Half  the  battle  is  won  if  an  audience  is  but  half  convinced 
that  the  one  and  only  true  religion  is  that  to  be  found  in  the 
Catholic  Church.  For  it  is  merely  common  sense  to  see  that 
only  one  of  many  contrary  doctrines  might  be  the  true  doctrine. 
Just  as  the  exact  sum  of  certain  figures  in  a  row  can  have  but 
one  right  answer,  so  it  is  with  moral  truth,  the  right  an.«wer  is 
God's  answer  and  though  there  may  be  dozens  of  half-right 
answers  they  are  all  made  by  men. 

Christ  is  the  Author  of  "one  faith,"  "one  fold,"  under  the 
authority  of  "one  shepherd,"  who  in  His  name,  is  commissioned 
to  "feed  My  lambs,"  "feed  My  sheep."  St.  Paul  plainly  tells  us 
that  "the  house  of  God,  which  is  the  Church  of  the  living  God 


248  CAMPAIGNING   FOR   CHRIST 

(is)  the  pillar  and  ground  of  truth''  (I  Tim.IIMS).  ITiis  being 
so,  one  authority  and  one  only,  could  be  tolerated  and  the  pri- 
macy of  Peter  fills  full  the  necessary  sum  of  absolute  authority 
as  the  Vicegerent  on  earth  of  Christ. 

In  the  government  of  civic  affairs  it  is  only  the  anarchists 
who  talk  of  getting  along  with  voluntary  agreement,  so  no  right- 
minded  man  would  presume  to  say  that  a  divided  authority  could 
maintain  order,  which  is  but  another  way  of  saying  that  unity 
of  purpose  is  necessary  in  any  society.  If  then,  in  mundane 
affairs  we  must  have  a  one-man  head  in  order  to  make  towards 
one  end,  how  plain  it  is  that  the  true  religion  must  have  one 
head  only  absolutely  immune  from  human  error,  in  order  to  reach 
the  ultimate  end  for  which  we  were  created? 

In  the  open  we  set  forth  God-s  word  for  it  that  Peter  is  the 
head  of  Christ's  Church,  and  ask  for  a  candid  answer  to  ques- 
tion after  question : 

Was  it  not  Peter  to  whom  Christ  gave  the  keys  of  His  King- 
dom? (Matt.  XVI-19).  And  do  not  the  keys  signify  Jurisdic- 
tion—Authority ? 

Was  it  not  Peter  to  whom  Christ  said  what  you  shall  bind 
or  loose  upon  earth  shall  be  bound  or  loosed  in  heaven?  (Matt. 
XVI-19).  Did  not  Qirist  say  this  to  Peter  before  He  made  the 
other  apostles  partakers  with  Peter  in  this  Divine  power?  (John 
XX-23). 

Was  it  not  Peter  whom  Christ  selected  to  "confirm  thy 
brethren"  once  he  had  been  himself  confirmed  by  Christ?  (Luke 
XXII-32).  * 

Was  it  not  Peter  who  conducted  the  election  at  which 
Malhias  was  given  the  place  made  vacant  by  the  death  of  Judas  ? 
<Acts  1-25). 

Was  it  not  Peter  who  first  preached  to  the  Jews  in  Jeru- 
salem?    (Acts  11-14.) 

Was  it  not  Peter  who  was  the  first  to, receive  the  Gentiles 
into  the  Church?  (Act«  XI.) 


PETER,  THE  HEAB  OF  CHRIST'S  CHURCH       249 

Was  it  not  Beter  who  acted  as  Judge  in  the  case  of  Ananias 
and  Saphira?    (Acts  V). 

Was  it  not  Peter  who  "when  there  had  been  much  disput- 
ing" in  the  council  of  Jerusalem  (Acts  XV),  "rising  up"  said 
the  word  that  caused  "all  the  multitude"  to  hold  "their  peace"? 

Was  it  not  Peter  whom  Christ  invested  with  supremacy  in 
the  care  of  His  whole  flock  ?  "Feed  My  sheep"  (JoBn  XXI-15, 
17). 

Was  it  not  Peter  who  performed  the  first  miracle  when  in 
the  name  of  Jesus  Christ  of  Nazareth  he  commanded  the  lame 
beggar  at  the  Temple  gate  to  "arise  and  walk"?  (Acts  HI). 

Was  it  not  Peter  as  leader  that  Paul  went  to  visit,  after  his 
conversion,  tarrying  with  him  for  fifteen  days?     (Gal.  1-18). 

Was  it  not  from  Peter's  boat  that  Christ  taught  the  multi- 
tude?    (LukeV-3). 

Was  not  Peter  called  to  come  over  the  water  from  his  boat 
by  Christ?  (Matt.  XIV,  28-29). 

Was  it  not  Peter-  to  whom  the  Angel  sent  a  special  message 
announcing  the  Resurrection  of  our  Lord?  (Mark  XVI-7). 

Wat  is  not  Peter  to  whom  the  risen  Chrisf  first  appeared? 
(Luke  XXIV-34). 

Was  it  not  Peter  who  replied  to  the  Sanhedrin  in  the  name 
of  the  Apostles— being  filled  with  the  Holy  Ghost?  (Acts  4). 

Surely,  the  categorical  answer  to  all  these  questions  must 
be  "Yes."  Even  so,  the  case  of  the  Primacy  of  Peter  is  much 
less  than  half  made  out.  At  any  rate,  these  citatrons  proved 
altogether  too  much  for  two  Protestant  ministers  to  stand  up 
against,  even  though,  on  the  Sunday  before,  they  had  challenged 
us  to  give  public  scriptural  proof  of  the  Primacy  of  Peter.  We 
accepted  the  challenge  and  during  the  week  culled  these  Biblical 
references  to  be  used  on  the  next  Sunday. 
*  This  was  in  Toledo,  Ohio,  on  our  auto-van  journey  from 
San  Francisco  to  Boston,  and  we  were  speaking  ia  Wlltey's  Park. 
During  the  quie  period,  these  two  Protestant  miaisters  denied 


250  CAMPAIGNING  FOR  CHRIST 

that  Peter  was  at  the  head  of  the  Apostles  and  said  that  from 
St.  Augustine  nothing  could  be  found  in  support  of  the  doctrine 
of  the  Primacy  of  Peter.  This  gratuitous  advertising  brought 
us  an  immense  audience  on  the  following  Sunday  in  Walbridge 
Park.  After  we  had  given  a  quotation  from  St.  Augustine, 
Bishop  of  Hippo,  in  the  fifth  century,  that  gives  the  precise  doc- 
trine held  by  the  Church  today,  we  shot  out  the  questions  set 
down  above.  Quietly  the  gentlemen  left  the  crowd.  But  they 
had  done  the  Catholic  cause  a  great  service,  for  which  we  were 
grateful,  as  we  followed  up  the  advantage  they  had  not  meant 
to  give. 

Peter  it  was  who  spoke  for  the  Apostles  (Matt.  XV-15) 
asking  Christ  to  ''expound  to  us  this  parable."  Again,  he  in- 
quired "dost  thou  speak  this  parable  to  us?"  (Luke  XII-41). 
Peter  it  was  who  won  from  Christ  the  foreknowledge  of  the  place 
of  the  Apostles  in  Heaven  by  his  question :  "Behold,  we  have  left 
all  things,  and  have  followed  thee;  what  therefore  shall  we 
have?"  (Matt.  XIX-27.) 

Peter's  name  heads  all  four  lists  of  the  twelve  Apostles- 
Matthew  (X-2),  Mark  (111-16),  Luke  (VI-14)  and  the  Acts 
(1-13);  while  the  name  of  Judas  is  always  at  the  bottom  of 
these  lists. 

Peter's  name  appears  in  the  New  Testament  160  times, 
while  the  next  in  order  is  the  name  of  St.  John  the  Evangelist, 
it  appears  but  35  times.  Moreover,  Peter  is  designated  "the 
first"  by  St.  Matthew  in  his  list  of  the  Apostles.  Both  his 
original  name  and  the  name  given  to  him  by  Christ  to  signify 
his  office,  are  used  in  the  sacred  text. 

It  may  not  be  presumed  that  the  first  was  thus  used  by  St. 
Matthew  to  denote  the  fact  that  Peter  was  the  first  apostle 
chosen  by  Christ,  for  that  honor  belongs  to  his  brother,  Andrew. 
The  simplest  conclusion  from  an  unbiassed  reading  of  the  facts 
in  the  case,  the  one  never  doubted  until  fifteen  hundred  years 
later,  is  of  course,  the  correct  one.    Peter  is  the  head  of  the 


PETER,  THE  HEAD  OF  CHRIST'S  CHURCH        251 

Apostles— the  Rock  of  visible  power  upon  which  Christ  founded 
His  Church.  Since  the  gentlemen  giving  the  challenge  had 
retired,  it  was  evident  at  the  close  of  our  address  that  nobody 
in  our  audience  around  the  auto-van  in  Walbridge  Park,  had 
a  thought  of  denying  the  super-abundance  of  testimony  in  sup- 
port of  the* Primacy  of  Peter. 

Peter's  Denial  of  Christ 

The  battle  is  ended  !  The  battle  is  on  !  Someone  will 
want  to  know— "Is  it  reasonable  to  think  that  Christ  would 
appoint  a  man  to  be  the  head  of  His  Church  who  denied  Him— 
to  whom  Christ  said,  "get  thee  behind  me  Satan"?  Such  a 
questioner  reflects  the  so-called  liberal  mind,  any  objection 
against  the  Christian  religion  is  good  enough,  if  it  will  create 
confusion  within  the  other  fellow's  camp. 

But  the  waters  are  not  muddied  ;  instead,  a  further  opportu- 
nity is  given  for  a  defence  of  the  Faith.  It  will  be  recalled 
that  Je^us  had  just  told  the  twelve  that  He  "must  go  to 
Jerusalem,  and  suffer  many  things  from  the  ancients  and 
scribes  and  chief  priests,  and  be  put  to  death  and  on  the  third 
day  rise  again."  (Matt.  XVI). 

How  like  the  impetuous  Peter  was  his  protest  :  "Lord, 
be  it  far  from  thee,  this  shall  not  be  unto  thee  I" 

Is  not  the  meaning  of  our  Lord's  reply  to  Peter,  plain  to 
any  candid  mind?  "Go  behind  me,  Satan,  thou  art  a  scandal 
unto  me;  because  thou  savourest  not  the  things  that  are  of 
God,  but  the  things  that  are  of  men."  Our  Lord  knew  Peter 
perfectly— saw  him  to  the  end  of  his  life,  to  his  death,  cru- 
cified with  his  head  down,  accounting  himself  not  worthy  to 
die  at  Christ  died  for  us.  Peter's  human  love  of  Christ  re- 
belled at  the  "thought  of  his  Master  going  up  to  Jerusalem  to 
suffer  and  to  be  put  to  death.  Peter  did  not  visualize  the  res- 
urrection of  our  Lord. 


252  CAMPAIGNING  FOR  CHRIST 

Our  Lord  does  not  desigpAte  Feier  as  a  devii.  C^e  sense 
of  the  Hebrew  word,  satan,  is  that  of  as  adversary,  just  as 
we  give  the  word  that  sense  today.  It  is  as  though  Christ 
^aid— You  scandalize  nie— you  make  yourself  my  adversary— 
for  you  would  weaken  my  purpose  to  go  to  Jerusalem  to  ful- 
fil My  Father's  will.  Surely  Christ  knew  Peter  better  than 
Peter  knew  himself,  Peter  did  deny  Christ— thrice  ;  but  he 
was  stricken  in  his  heart  ever  after  his  Master  turned  to  gaze 
upon  him.  Since  this  was  before  the  descent  of  the  Holy  Ghost 
upon  him,  Peter  had  relied  merely  upon  his  natural  strength. 
From  that  time  on,  Peter  proved  equal  to  the  demands  of  his 
office. 

Peter  in  Rome 

Dogmatically  it  has  been  declared  that  Christ  established 
the  Primacy  of  jurisdiction  over  His  Church  in  the  person  of 
Peter,  who  was  Bishop  of  Rome,  and  that  Peter's  primacy  is 
perpetuated  in  the  person  of  the  Roman  pontiffs.  It  should 
go  without  saying,  that  if  Peter's  primacy  could  be  broken 
down,  then  one  Christian  Church  would  have  as  good  a  foot- 
hold as  another,  for  none  would  be  certainly  of  Christ.  As 
should  be  expected,  great  pressure  is  brought  to  bear  upon 
the  Primacy  of  Peter.  Of  course  this  pressure  is  both  wilful 
and  ignorant.  It  comes  from  Protestant  denial  and  is  spread 
by  inherited  prejudice  against  Rome— and  it  comes  from  the 
prejudice  of  those  "higher  critics"  and  is  spread  amongst  the 
irreligious  masses,  by  the  authority  of  their  so-called  scientific 
judgments.  Consequently  a  vast  number  of  persons  catch  in 
support  of  tlieir  views  at  any  straw  which  has  no  basis  in  fact 
If  then,  the  most  conspicuous  of  these  straws  floating  dowiT 
the  stream  of  destruction,  comes  their  way,  they  dutch  at  it 
gleefully,  denial  is  so  ^mple  1 

"Peter  never  was  in  Rome  !"  Ergo,  he  was  not  Bishop 
of  Rome,  since  he  neither  livid  nor  dwd  ita  Rome.     If  that 


PETER,  THE  HEAD  OF  CHRIST'S  CHURCH       253 

were  so,  it  would  indeed  settle  the  fate  of  the  Catholic  Church 
Then  God  would  have  no  Kingdom  on  earth,  and  man-made 
religions  might,  with  no  avail,  dispute  one  with  another  until 
the  end  of  tinie.    B^t  it  is  not  so. 

Even  though  Protestatit  authorities. of  high  standing  within 
their  own  ranks,  have  of  l'at»  years  afftRmed'  that  history 
sustains  the  Ca?thoiic  affi:f«nat-ioH  that  Peter  was  Bishop  of 
Rome,  the  ©pinion  of  these  leadei^s  seems  to  have  done  but 
little  in  breakiag  up  tke  prejudice  of  the  Prot^tant  rank  and 
file— the  Catholic  Ghitrch  is  ^11  anatiiema.  However,  their 
active  int-erest  rn'd'eciykig  that  Peter  was  ever  ia  Rome,  is  by 
no  means  as  gi*eat  ae  is  tfeat  of  those  bodies  who  ate  influenced 
by  the  anti-Ckr-istian  elements  in  our  country.  .A^Kaigst  these 
bodies  none  are  more  u$)pish  than  are  some  Masionic  and  the 
strictly  anti-Cath<»lic  dements  in  6X)ntrol  of  their  respective 
public  pi>ess.  We  shall  iM-roduce  two  of  these  publications, 
both  having  a  nation-wide  circulation,  whidi  gives  unhappy 
proof  of  the  large  numbers  of  vulgar  minds  sufficient  to  sup- 
port this  low-toned  and  ua-American  press. 

In  the  lead  is  **The  New  Age",  the  official  publication  of 
the  Supreme  Council,  33%  Scottish  Rite  Masons.  It  devotes  so 
many  pages  every  month  m  "telling  what  a  hell  ©f  an  outrage 
the  Roman  Catholic  religion  is"  that  the  "Square  and  Compass" 
(Denver,  Colo.;,  also  a  Masonic  organ,  editorially  inquires  if: 

"The  r-it«  ^is  slowly  and  insidiously  educating-  the  Craft  to 
believe  that  the  end  and  ajim  of  Masonry  is  to  flght  the  Catholic 
Church." 

There  would  seem  but  little  doubt  of  it  since  Masonic 
readers  partake'  "slowly  and  insidiously"  of  "guff"  such  as  this : 
Following  its  caption  of  "Well,  Well,  Well."  "The  New  Age" 
reprints  fr.om  a  Ca^olic  paper  this  question  and  answer  : 

^T-^Was  the  Pope  eve'r  piit  to  death  ? 

A— Sl.   Peter  and   tbirty^  of  his  successors  were   put  to   death. 

f'er    250   years   adt  a   sin^e   head   of   the   Church   died   a 

aeitiicA  death." 


254  CAMPAIGNING  FOR  CHRIST 

The  Masonic  magazine  continues  (Washington,  D.  C. 
May  1922). 

"Marry  come  ups  Go  to,  and  What  HO!  St.  Peter  never  was 
pope,  and  there  is  nothing  to  show  that  he  ever  was  in  Rome.  There 
never  was  such  a  thing  as  a  pope  until  the  time  of  Constantine,  some 
300  years  after  Christ;  and  since  his  time  the  Bishops  of  Rome  have 
arrogated  to  themselves  that  title.  Who  wrote  the  answer  to  that 
question,  any  way?" 

The  last  sentence  of  this  paragraph  gives  it  a  clever  turn- 
when  the  object  is  to  muddy  the  waters  of  historic  truth.  For 
the  answer  might  well  be— any  well-informed  writer  on  things 
Catholic.  "^ 

"The  New  Menace"  is  the  anti-Catholic  publication  we 
shall  call  into  the  court  of  common  sense  to  show  that  it  is 
wholly  devoted  to  the  task  of  making  the  man  in  the  street 
believe  that  the  Catholic  Church  is  a  hell  of  an  outrage  upon 
human  society.  From  hundreds  of  like  articles,  we  take  these 
lines  from  a  two-column  statement  dealing  with  the  Roman 
Pontiff  under  the  caption— "Peter  Never  A  Pope". 

"It  is  absolutely  certain  that  he  (Peter)  was  never  in  Rome" 
(New    Menace,    July    29,    1922). 

Thus  it  is  that  this  sheet,  with  brazen  confidence  born  of 
utter  defiance  of  truth,  speaks  with  anti-Catholic  authority. 

Taken  all  together,  the  press  hostile  to  the  Church  per- 
mits hardly  a  week  to  pass  without  an  attempt  to  place  a  lever 
under  The  Rock  in  the  desire  to  dislodge  the  centre  of  the 
moral  world. 

From  a  mass  of  evidence— easily  available  to  the  student— 
we  present  a  few  pieces  of  testimony  to  show  that  Peter  was 
in  Rome.  First— there  are  two  pieces  of  Scriptural  evidence, 
one  from  St.  Peter  himself,  and  one  from  St.  Paul,  which  assume 
the  residence  of  Peter  there  as  taken  for  granted. 

In  his  First  Epistle,  which  is  written  with  a  dignity  and 
authority  certainly  becoming  to  the  head  of  the  Church,  just 
at  its  close,  St.  Peter,  makes  this  figurative  reference  to  Rome: 


PETER,  THE  HEAD  OF  CHRIST'S  CHURCH        255 

"The  Church  that  is  in  Babylon,  elected  together  with  you, 
saluteth  you."  (ch.  V-13).  Plainly,  Peter  is  writing  from 
Rome,  then  the  very  brilliant  centre  of  Paganism.  Its 
heathen  wickedness  was  so  like  what  Babylon  had  been  five 
hundred  years  before  in  contrast  to  the  holy  city  of  Jerusalem, 
that  the  one  word  "Babylon"  in  place  of  Rome,  informed  the 
"strangers"  in  Pontus,  Galatia  and  the  others  to  whom  Peter 
wrote,  precisely  what  sort  of  a  city  Rome  was  at  that  time. 
Peter,  the  head  of  this  living  organism,  the  Church^jwas  mak- 
ing progress  within  an  environment  that  was  Babylonish.  Only 
those  who  have  an  axe  to  grind,  pretend  to  the  contrary,  since 
scholars  are  in  agreement  on  the  point. 

Meeting  the  crass  denial  that  Peter  was  Bishop  of  Rome, 
from  another  angle.  An  Epistle  of  St.  Paul  was  addressed  to 
the  Romans  (ch.  I)  which  gives  ample  testimony  of  the  existence 
of  the  Church  there.  St.  Paul  wrote  about  twenty-five  years 
after  the  ascension  of  our  Lord.  Did  anybody  ever  read  of  one 
other  than  Peter  as  the  first  Bishop  of  -Rome  ? 

Historically,  thete  is  testimony  to  the  effect  that  succes- 
sive Bishops  of  Rome  have  declared  themselves  as  successors 
of  St.  Peter.  St.  Clement,  disciple  of  St.  Peter;  St.  Anacletus, 
St.  Marcellus  I,  St.  Damascus  I,  St.  Innocent  I,  St.  Leo  I,  St. 
Gelasius  I,  John  III,  St.  Gregory  I,  and  others  being  Bishops, 
testify  to  having  succeeded  St.  Peter. 

We  quote  from  Protestant  authorities  to  the  same  effect. 

William  Cave  D.  D.  :  "That  Peter  was  in  Rome  and  held 
the  See  there  for  some  time,  we  affirm  with  the  whole  multitude 
of  the  ancients". 

"The  Dictionary  of  the  Bible"  (Sir  William  Smith,  D.C.L., 
LL.D.  London  1893)  not  only  affirms  that  Peter  was  in  Rome, 
but  it  gives  references  to  early  Christian  writers  of  unques- 
tionable authority.    We  quote: 

"The  evidence  (of  St.  Peter's  martyrdom  in  Rome)  is  complete, 
while  there  is  a  total  absence  of  any  contrary  statement  In  the  writ- 
ings of  the  early  Fathers.     We  have  in  the  first  place,  the  certainty 


256  CAMPAIGNING  FOR  CHRIST 

•f  hte  maKyrdom,  in  our  Lord^s  own  prediction  (John  XXI,  18,  19). 
Clement  of  Rome,  writing  before  the  end  of  the  first  century,  speaks 

of  it. .Ignatius,   in   the   undoubtedly   gpenuine    Epistle   to   the 

Romans'' (oil.  ly)  speaks  of  St.  Peter  in  terms  whibh  imply  a  sp^s/cial 
connection  w;ith  their  Church.  0\her,  early  notices  of  xless  weight 
coincide  wlth^is,  as  that  of  JPapias  (Euseb.  11-15),  and  the  apocryphal 
Pra;edlcatio  Petri,  quoted  by  Cyprian.  In  the  second  c'euttrry,  Dionysus 
of  Corinthr  in  the  Epistle  of  Soter,  Bi&hop  ot  Rome  (Ep.  I^useb. 
H..E.  11-25)  states  as  a  fact  universally  krfown  and  accounting"  for 
the  intimate  relatipns  between  Corin;th  and  Rome,  that  P6ter  and 
Paul  both  ^ught  in, Italy,  suffered  maTtyrdom  about  the  same  time. 
Lraeneus,  who  was  connected  with  St.  John,  being  a  disciple  o.f  Roly- 
carp,  a  hearer  of  the  apostle,  and  thoroughly  conversant  with  Roman 
matters,  bears  distinct  witness  to  St.  Peter's  presence  at  Rome  (Adv. 
Haer,  111-1,3).  It  is  incredible  that  he^should  haye  been*  misinformed. 
In  the  aext  century,  there  is  the  testinaony  of  Caius,  the  libpijal  'i^nd 
learned  pre^sbyter  (wlio  speaks  of  St.  Petej*'s  toinb  in  the  Va'fecan). 
that  of  Origen,  TertuUian,  and  the  ante  and  post  Nleene  Fkt^ers, 
without  a  single  exception.     In  short,  the  Churches  most  nearly  cbn- 

nefCted  with  Rome,  and  those  least  afCeGte4  by  its  influence,^ — -; 

coHcur  In  the  statement  that  Peter  was  a  joint  founder  of  that  Church 
and  suffered  death  in  that  city (p  805,  v  2). 

The  Encyclopedia  Britannica  (Uth,  3d,  vol.  21,  p.  228) 
says: 

"The  evidence  is  probably  sufficient  to  establish  the  fact  that  Peter, 
like  Paul,  had  a  wide  missionary  career,  ending  in  a  violent  death 
in  Rome." 

Harnack— who  is  Protestant  indeed,  will  not  subscribe  to 
the  ""Protestant  prejudice"  which  led  to  the  denial  of  St.  Peter's 
martyrdom  in  Rome.  His  contention  is  that  sincere  investi- 
gators must  drop  the  attack.  While  Grisar  (History  of  Rome 
and  the  Popes  during  the  Middle  Ages,  vol.  I^  p  298),  quotes 
Harnack  to  sustain  the  view  that  all  critical  opinion  denying 
martyrdom  to  St,  Peter  is  worthless ,  having  nothing  better  than 
prejudice  as  its  foundation.  Again,  referring  to  St.  Peter's 
figurative  use  of  the  word  Babylon,  the  Protestant  Bishop 
Charles  John  Ellicott  in  his  Commentary  throws  in  his  lot  with 
historica)  evidence. 

We  quote: 

"It  ra^y  be  called  the  established  interpretation  that  the  place 
here  meant  is -Rome.  We  never  hear  of  Peter' being  la^the^East^  and 
the  thing  itself  Is  improbable,  whereas  HotbiBe  b»t  PTOtestant  prej- 


PETER,  THE  HEAD  OF  CHRIST'S  CHURCH       257 

adice  can  stand  against  the  historical  evidence  that  St.  Peter  sojourned 

and    died   in    Rome Whatever    theologrical    evidences    follow 

from  it»  it  is  ait  certain  that  St.  Peter  was  at  Rome  as  that  St.  John 
was  at  Ephesus." 

This  will  suffice  to  show  that  educated  and  wellmeaning 
Protestants  no  longer  defend  the  notion  that  Peter  was  never 
in  Rome.  However,  is  -it  not  for  those  who  correct  these 
errors  to  rally  against  the  use  made  of  them  by  anti-Catholic 
propagandists?  Especially  since  far-flung  attempts  of  "The 
New  Age"  and  "The  New  Menace"  in  breeding  contempt  for 
the  Catholic  Church  are  at  the  same  time  uprooting  our  dearest 
,  American  inheritance— the  inalienable  right  to  worship  God 
according  to  our  conscience? 

At  any  rate,  by  thoughtful  men  no  response  should  be 
given  in  support  of  their  wicked  glee  :  "Well,  Well,  Well,"— 
"Marry,  come  up— Go  to  ,and  What  Ho  1" 

But  after  all,  good  comes  out  of  evill  Campaigners  for 
Christ  have  an  up-to-date  reason  for  showing  that  many  a 
time  and  oft  some  piratical  crew  has  attempted  to  scuttle  the 
Bark  of  Peter,  with  ever  the  same  failure,  for  the  good  ship 
still  rides  out  the  gale  as  safe,  sound  and  secure  as  when  Christ 
made  Peter  her  Captain. 

Sovereign  Pontiffs 

One,  only,  of  all  the  Bishops  in  the  world  today  claims 
the  title  to  the  Primacy  of  Peter,  and  everybody  knows  this 
Bishop  as  the  Pope  of  Rome,  Pius  XI.  Moreover,  whatever 
occasional  dispute  there  may  have  been  in  the  past  as  to  what 
Bishop,  this  or  another,  was  the  Pope,  the  common  sense  of  the 
matter  lies  in  a  nutshell— there  was  one  only  Pope,  not  two 
or  more.  If  everybody  did  not  know  at  a  specific  time  who 
was  the  Pope,  there  were  those  who  did.  Besides,  the  Holy 
Ghost  ever  resides  within  the  Church. 

While  the  issue  of  determining  the  succession  of  the  Popes 
is  indeed  greatly  extendted  in  time,  the  process  is  precisely  the 


2Sh  CAMPAIGNING  FOR  CHRIST 

same  as  that  of  settling  the  issue  as  to  whether  our  Chief  Magi- 
strate President  Coolidge,  is  the  legitimate  occupant  of  the  official 
chair  at  Washington.  It  is  a  matter  of  historic  research  (dead 
men's  testimony  is  brought  into  court,  nobody  in  America  having 
j&rst-hand  knowledge  of  the  fact)  that  right  up  from  the  days 
of  Washington's  election  to  the  Presidency  of  of  our  country 
(1789)  one  President  after  another  came  and  went,  finally  to 
make  place  for  President  Coolidge.  So,  likewise,  one  may  trace 
the  claim  of  Pius  XI  back  to  the  first  Pius,  Bishop  of  Rome, 
who  was  elected  in  the  year  142,  A.  D.,  and  from  Pius  the 
First,  back  through  the  nine  successors  of  St.  Peter,  all  of 
whom  met  martyrdom  in  Rome  for  Christ. 


Popes— Pius 

Pius 

XI 

elected 

1922  A.D. 

Pius 

X 

» 

1903  A.D. 

Pius 

IX 

)> 

1846  A.D. 

Pius  VIII 

» 

1829  A.D. 

Pius 

VII 

>? 

1800  A.  D. 

Pius 

VI 

» 

1775  A.D. 

Pius 

V 

» 

1565  A.D. 

Pius 

IV 

» 

1559  A.D. 

Pius 

III 

» 

1503  A.D. 

Pius 

II 

M 

1458  A.  D. 

Pius 

I 

)) 

140  A.  D. 

List  of  Popes 
(World's  Almanac  —  1924) 
1—  St.  Peter,  of  Bethsaida  in  Galilee,  Prince  of  the  Apostles, 
who  received  in  the  year  33  A.D.  from  Jesus  Christ, 
the  Supreme  Pontifical  Power  to  be  transmitted  to  his 
successors  ;  resided  first  at  Antioch,  then  at  Rome, 
where  he  was  martyred. 


PETER,  THE  HEAD  OF  CHRIST'S  CHURCH        2S9 


No. 

Date  elected  or  consecrated 

Naj7te 

2 

67 

St.  Linus 

3 

79 

St.  Cletus 

A 

91 

St.  Clemecs  I 

5 

100 

St.  Evaristus 

6 

109 

St.  Alexander 

7 

119 

St.  Sixtus 

8 

128 

St.  Telesphorus 

9 

138 

St.  Hyginiis 

10 

140 

St.  Pius 

11 

157 

St.  Anicetus 

12 

168 

St.  Soter 

13 

177 

St.  Eleutherus 

14 

190 

St.  Victor   I 

15 

202 

St.  Zephyrinus 

16 

218 

St.  Calixtus     I 

17 

222 

St.  Urbanus     I 

18 

235 

St.  Pontianus 

19 

235 

St.  Anterus 

20 

236 

St.  Fabianus 

21 

251 

St.  Cornelius 

22 

253    ' 

St.  Lucius 

2S 

254 

St.  Stephanus 

24- 

257 

St.  Sixtus    n 

25 

259 

St.  Dionysius 

26 

269 

St.  Felix    I 

27 

275 

St.  Eutychianus 

28 

283 

St.  Caius 

29 

296 

St.  Marcellinus 

30 

307 

Stj  Marcellus 

31 

309 

St.  Eusebius 

32 

310 

St.  Melchiades 

33 

314 

St.  Sylvester 

34 

33« 

St.  Marcus 

360  CAMPAIGNING  FOR  CHRIST 


No. 

DaU  elected  or  consecrated 

Nam€ 

31 

337 

St.  Juliu»    1 

36 

352 

St  DberiiH; 

37 

366 

St.  Damascui 

38 

384 

St.  Siriciu* 

39      . 

398 

St   Anastadur    I 

40 

402 

St    InDocexitiuft    I 

41 

417 

St  Zcdmu* 

42 

418 

St   Bonifadui     I 

43 

422 

St  CodestiDift 

44 

432 

St.  Slxtu*    in 

45 

440 

St.  Leo     I 

46 

461 

St.  Hllaru^ 

47 

468 

Si.  SktipBduft 

48 

483 

St.  Felb    III 

49 

492 

St.  Gelasius 

50 

496 

St.  Anastasiua    II 

51 

498 

St.  Symmachus 

52 

514 

St.  Hormisdas 

53 

523 

St.  Joannes  I 

54 

526 

St.  Felix  IV 

55 

530       — 

Bonifacius  II 

56 

532 

Joannes  II 

57 

535 

St.  Agapetus  I 

58 

536 

St.  SilveriuB 

59 

537 

Vigilus 

60 

555 

Pelagius 

61 

560 

Joannes  III 

62 

574 

Benedictus 

63 

578 

Pelagius  11 

64 

590 

Gregorius  I 

65 

604 

Sabinianus 

66 

607 

Bonila<^us  III 

67 

608 

St.  Bonifacius  IV 

PETER,  THE  HEAD  OF  CHRIST'S  CHURCH       261 


No.       Date  elected  or  consecrated       Name 

615  St.  Deusdedit 

519  Bonifacius  V 

625  Honorius 

640  Severinus 

640  Joannes  IV 

642  Theodorus  I 

649  St.  Martinus 

654  St.  Eugenius  I 

657  St.  Vitalianus 

672  Adeodatus 

676  Bonus 

678  St.  Agatho 

80  682 

81 


68 
69 
70 
71 

72 
73 
74 
75 
76 
77 
78 
79 


82 
83 
84 
85 
86 
87 
88 
89 
90 
91 
92 
93 
94 
Anti-Pope 
95 
96 
97 
98 
99 


St.  Leo  II 


684  St.  Benedictus  II 

685  Joannes  V 

686  Canon 

687  St.  Sergius  I 
701  Joannes  VI 
705  Joannes  VII 
708  Sisinnius 

708  Constantinus  I 

715  St.  Gregorius  II 

731  St.  Gregorius  HI 

741  St.  Zacharias 

752  Stephanus  II 

752  Stephanus  III 

757  St.  Paulus  I 

•767  ♦Constantinus 

768  Stephanus  IV 

772  Hadrianus  I 

795  St.  Leo  III 

816  Stephanus  V 

817  Paschalis  I 


162  CAMPAIGNING  FOR  CHRIST 


No. 

Dale  elected  or  consecrated 

Name 

100 

824 

Eugenius  II 

101 

827 

Valentinus 

102 

827 

Gregorius  IV 

103 

844 

Serghis  II 

104 

847 

St.  Leo  IV 

105 

855 

Benedictus  III 

106 

858 

St.  Nicolaus  I 

107      - 

867 

Hadrianus  I 

108 

872-- 

Joannes  VIII 

109 

882 

Marinus  I 

110 

884 

Hadrianus  III 

111 

885 

Stephanus  VI 

112 

891 

Formosus 

113 

896 

Bonifacius  VI 

114 

896 

Stephanus  VII 

115 

897 

Romanus 

116 

897 

Theodorus  II 

117 

898 

Joannes  IX 

118 

900 

Benedictus  IV 

119 

903 

Leo  V 

120 

903 

Christophorus 

121 

904 

Sergius  III 

122 

911 

St.  Anastasius  III 

123 

913 

Lando 

124 

914 

Joannes  X 

125 

928 

Leo  VI 

126 

929 

Stephanus  VIII 

127 

931 

Joannes  XI 

128 

936 

Leo  VII 

129 

939 

Stephanus  IX 

130 

942 

Marinus  II 

131 

946 

Agapetus  II 

132 

9SS 

Joannes  XII 

PETER,  THE  HEAD  OF  CHRIST'S  CHURCH       263 

No.        Date  elected  or  consecrated        Name 

Anti-pope  963  *Leo  VIII 

133  964  Benedictus  V 

134  965  Joannes  XIII 

135  973  Benedictus  VI 

136  974  Benedictus  VII 

137  983  Joannes  XIV 

138  984  Bonifacius  VII 

139  985  Joannes  XV 

140  996  Gregorius  V 

141  999  Sylvester  II 

142  1003  JoannesXVII 

143  1003  Joannes  XVIII 

144  1009  Sergius  IV 

145  1012  Benedictus  VIII 

146  1024  Joannes  XIX 

147  1033  Benedictus  IX 

148  .         1045  Gregorius  VI 

149  1046  Clemens  II 

150  1048  Damasus  II 

151  1049  St.  Leo  IX 

152  1055  Victor  II 

153  1057  Stephanus  X 
Anti-Pope  1058  *Benedictus  X 

154  1059  Nicolaus  II 

155  1061  Alexander  II 

156  1073  St.  Gregorius  VIII 

157  1086  Victor  III 

158  1088  Urbanus  II 

159  1099  Paschalis  II 

160  1118  Gelasius  II 

161  1119  Calixtus  II 

162  1124  Honorius  II 

163  1130  Innocentius  II 


264  CAMPAIGNING  FOR  CHRIST 


No, 

Date  elected  or  consecrated 

Name 

164 

1143 

Cclestinus  11 

165 

1144 

Lucius  11 

166 

1145 

Eugenius  III 

167 

1153 

Auastasius 

168 

1154 

Hadrianus  IV 

169 

1159 

Alexander  III 

170 

1181 

Lucius  III 

171 

1185 

Urbanus  III 

172 

1187 

Gregorius  VIII 

173 

1187 

Clemens  III 

174 

1191 

Celestinus  III 

175 

1198 

Innocentius  III 

176 

1216 

Honorius  III 

177 

1227 

Gregorius  IX 

178 

1241 

Celestinus  IV 

179 

1243 

Innocentius  IV 

180 

1254 

Alexander  IV 

181 

1261 

Urbanus  IV 

182 

1265 

Clemens  IV 

183 

1271 

Gregorius  X 

184 

1276 

Innocentius  V 

185 

1276 

Hadrianus  V 

186 

1276 

Joannes  XXI 

187 

1277 

Nicolaus  III 

188 

1281 

Martinus  IV 

189 

1285 

Honorius  IV 

190 

1288 

Nicolaus  IV 

191 

1294 

St.  Celestinus  V 

192 

1294 

Bonifacius  VIII 

193 

1303 

Benedictus  XI 

194 

1305 

Clemens  V 

195 

1316 

Joannes  XXII 

196 

1334 

Benedictus  XII 

PKTER,  THE  HEAD  OK  CHRIST'S  CHURCH        265 


No, 

Dai4  fleeted  or  consecrated 

Name 

I9T 

1342 

Clemens  Vi 

198 

USZ 

Innocentius  VI 

199 

1362 

Urbanus  V 

2CH) 

1370 

Oregon  us  XI 

201 

1378 

UrUnas  VI 

An  ti -pope 

1378 

♦Dement  VII 

202 

1384 

Bcnedictus  XIII 

203 

1389 

Bonifacius   JX 

204 

1404 

Innocentius  VII 

205 

1406 

Gregorius  XII 

206 

1409 

Alexander  V 

207 

1410 

Joannes  XXIII 

208 

1417 

Martinus  V 

209 

1431 

Eugenius  IV 

210 

1447 

Nicolaus  V 

211 

1455 

Caiixtus  III 

212 

1458 

Pius  II 

213 

1464 

Paulus  II 

214 

1471 

Sixtus  IV 

215 

1484 

Innocentius  VIII 

216 

1492 

Alexander  VI 

217 

1503 

Pius  III 

218 

1503 

JuHus  II 

219 

1513 

Leo  .\ 

220 

1522 

Hadrianus  VI 

211 

1523 

Clemens  VII 

222 

1534 

Paulus  III 

223 

ISSO 

Julius  III 

724 

1551 

Marcellus  II 

225 

1555 

Paulus  IV 

226 

1559 

Piiis  IV 

227 

1565 

St.  Pius  V 

228 

1572 

Gregorius  XIII 

266  CAMPAIGNING  FOR  CHRIST 

No.        Date  elected  or  consecrated        Name 


229 

1585 

Sixtus  V 

230 

1590 

Urbanus  VII 

231 

1590 

Gregorius  XIV 

232 

1591 

Innocentius  IX 

233 

1592 

Clemens  VIII 

234 

1605 

Leo  XI 

235 

1605 

Paulus  V 

236 

1621 

Gregorius  XV 

237 

1623 

rUrbanus  VIII 

238 

1644 

Innocentius  X 

239 

1655 

Alexander  VII 

240 

1667 

Clemens  IX 

241 

1670 

Clemens  X 

242 

1676 

Innocentius  XI 

243 

1689 

•      Alexander  VIII 

244 

1691 

Innocentius  XII 

245 

17C0 

Clemens  XI  - 

246 

1721 

Innocentius  XIII 

247 

1724 

Benedictus  XIII 

248 

1730 

Clemens  XII 

249 

1740 

Benedictus  XIV 

250 

1758 

Clemens  XIII 

251 

1769 

Clemens  XIV 

252 

1775 

Pius  VI 

253 

1800 

Pius  VII 

254 

1823 

Leo  XII 

255 

1829 

Pius  VIII 

256 

1831 

Gregorius  XVI 

257 

1846 

Pius  IX 

258 

1877 

Leo  XIII 

259 

1903 

Pius  X 

260 

1914 

Benedictus  XV 

261 

1922 

Pius  XI 

(*  Anti-popei^,  pretenders  to  the  Papal  Chair) 


PETER,  THE  HEAD  OF  CHRIST'S  CHURCH       267 

From  that  first  Pentecostal  Day  in  the  year  33  A.  D.  to 
this,  our  day  and  generation,  1924  A.  D.,  261  Popes  have  occu- 
pied the  Chair  of  Peter.  Of  these  Bishops  of  Rome,  33  met 
martrydom,  and  82  of  them  have  been  canonized  saints. 

To  the  objection  that  Apostolic  succession  has  been  broken, 
because  men  not  duly  elected  have  sat  in  the  Chair  of  Peter,  it 
is  sufficient  to  say— if  so,  these  men  were  not  Popes.  This  is 
only  another  way  of  saying  that  the  next  Pope  to  be  duly  elected 
is  the  successor  of  the  last  Pope  duly  elected.  So  that  a  man 
falsely  claiming  to  be  Pope,  during  the  time  intervening,  has  no 
effect  whatsoever  upon  strict  Apostolic  succession  to  the  Chair 
of  Peter.  If  in  the  case  of  temporal  kings,  where  government  is 
safeguarded  by  social  justice,  we  rightly  say  the  king  is  dead, 
long  live  the  king,  bow  simple  it  is  to  see  the  fact  of  Apostolic 
succession  because  of  the  supernatural  safeguard  placed  over  the 
Bride  of  Christ. 

Ea'dy  Historic  Evidence  of  Succession 
So  early  as  about  150  A.  D.  the  Roman  presbyter,  Caius, 
gives  his  word  for  it  that  the  records  of  those  who  laid  the  foun- 
dation of  the  Roman  Church  are  extant: 

"If  you  will  go  to  the  Vatican,  and  to  the  Via  Ostensis,  you  wiU 
find  the  monuments  of  those  who  have  founded  the  Church"  (Caius). 

Hegesippus,  who  says  that  the  same  doctrines  were  taught 
in  the  ''other  provinces"  as  in  Rome  (about  180)  also  says: 

"VS^Jien  I  had  come  to  Rome  I  made  a  list  (of  Bishops)  up  to 
Anicetus,  followed  by  Soter,  the  latter  being  succeeded  by  Eleutherius" 
(fragment  from  Eusebius). 

Surely  "a  list"  means  one  following  in  succession  from  the 
first. 

Writing  against  heresies  in  202  A.  D.,  St.  Irenaeus  in  Book 
3,  chapter  3,  No.  2-3,  gives  testimony  of  Apostolic  succession 
and  of  unity  of  doctrine  as  well : 

"Pointing  out  that  tradition  which  the  greatest  and  most  an- 
cient and  universally  known  Church — founded  and  constituted  at 
Rome  by  the  two  most  glorious  Apostles,  Peter  and  Paul,-r-derives 
?rom  the  Apostles,  and  that  faith  announced  to  all  men,  which  through 


268  CAMPAIGNING   FOR   CHRIST 

the  succession  of  her  bishops  has  come  down  to  us,  we  confound  all 
those,  who  in  any  way.  whether  through  pleasing  themselves  or  vain 
glory,  or  blindness,  and  perverse  opinion,  assemble  otherwise  than  aa 
behooves  them.  With  this  Church,  because  of  its  higher  rank,  every 
church  must  agree,  that  Is,  the  faithful  of  all  places  in  which  the 
apostolic  tradition  has  been  always  preserved  by  the  faithful  of  all 
places.  The  blessed  Apostles,  therefore,  having  founded  and  built  up 
that  Church,  committed  the  office  of  the  episcopacy  to  Linus.  Of  this 
Linus,  Paul  makes  mention  in  his  Epistle  to  Timothy.  But  he  was 
succeeded  by  Anacletus,  and  after  him,  in  the  third  place  from  the 
Apostles,  Clement  obtains  that  episcopate — who  had  even  seen  the 
blesesd  Apostles  themselves,  and  conferred  with  them,  and  who  had 
ever  before  his  eyes  the  familiar  preaching,  and  the  tradition  of  the 
Apostles;  and  not  he  alone,  for  there  were  at  that  time  many  alive 
who  had  been  instructed  by  the  Apostles But  this  Cle- 
ment w^as  succeeded  by  Evaristus,  and  Evaristus  by  Alexander.  Next 
to  him,  thus  the  sixth  from  the  Apostles,  Sixtus  was  appointed,  and 
after  him,  Telesphorus,  who  also  suffered  a  glorious  maKyrdom;  next 
Hyginus;  then  Pius,  after  whom  was  Anicetus.  And  since  Anicetus 
was  succeeded  by  Soter,  Eleutherius  as  the  twelfth  after  the  Apostles 
now  holds  the  Episcopate.  ,  In  this  order  and  by  this  succession,  the 
traditions  which  is  in  the  Church  from  the  Apostles,  and  their  preach- 
ing of  the  Truth,  have  come  down  to  us," 

St.  Basil  (about  330-379  A.  D.)  (Epistolae)  "Those  who  had 
separated  themselves  from  the  Church  no  longer  had  within  them- 
•elves  the  grace  of  the  Holy  Ghost;  for  when  the  line  of  succession 
was  broken,  communication  likewise  ceased." 

St.  Opatus  Milevitanus  (about  370),  (De  Schismate  Donatis- 
tarum.)  "You  cannot  disguise  your  knowledge  of  the  fact  that  in  Rome 
the  episcopal  see  was  established  first  of  all  for  Peter — for  Peter,  the 
chief  of  all  the  apostles,  held  this  see.  For  this  reason  he  was  also 
called   Cephas,    because  in    this   one  see   all   others   were   to   preserve 

their   unity Show   us  the   origin   of  your   episcopal 

authority,  you,  who  wish  to  claim  holy  Church  for  yourselves." 

St.  Augustine  (354-430).  (Contra  epistolam  Manichaei.) 
"Many  other  reasons  there  are  which  very  rightly  k§ep  me  within  the 
bosom  of  the  Catholic  Church.  It  is  the  consent  of  peoples  and  na- 
tions that  keeps  me;  it  is  the  weight  of  authority,  founded  on  miracles, 
nourished  by  hope,  increased  by  love,  firmly  established  by  its  anti- 
quity, that  keeps  me;  it  is  the  succession  of  priests  beginning  with  the 
■ee  of  the  Apostle  Peter,  himself,  to  whom  the  Lord,  after  His  resur- 
rection, entrusted  His  flock  to  be  fed,  down  to  our  own  times,  that 
keeps  me;  it  is  finally  the  very  name  Catholic  itself  that  keeps  me; 
for  not  without  reason  has  our  Church  alone  amid  so  many  heresies 
obtained  this  title,  so  that  whilst  all  heretics  wish  to  be  called  Catho. 
lies,  still,  none  of  them  would  dare  to  point  out  his  own  basilica  or 
his  own  home  to  a  stranger  who  should  wish  to  visit  the  Catholic 
Church." 

Taken  together,  the  historic  evidence  should  be  sufficient 
to  satisfy  reasonable  men  that  it  is  the  Catholic  Church  that 


PETER,  THE  HEAD  OF  CHRIST'S  CHURCH        269 

has  withstood  the  "gates  of  hell"  since  none  other  is  in  existence 
with  unbroken  record  from  the  time  of  Christ.  This  evidence 
proves  the  Catholic  Church  to  have  been  established  by  Chrir  t ; 
that  the  Church  is  based  upon  the  Apostles,  of  whom  Peter  was 
"The  First"— that  Peter  is  "the  Rock"  of  supernatural  author- 
ity on  earth— that  "the  Fathers"  before  the  time  of  Constan- 
tine  recognized  the  Primacy  of  PetT— that  the  headship  of 
Christ's  Church  was  to  pass  down  through  the  ages  to  the  end 
of  time  through  the  Bishop  of  Rome. 

Of  course  it  were  idle  to  make  this  direct  appeal  to  other 
than  the  Protestant  elements  in  our  audiences.  For  those  on 
the  left,  so  to  say,  must  first  be  persuaded  of  the  existence  of 
of  God.  Then  followed  up  with  the  fact  of  God's  supernatural 
revelation  that  His  only  begotten  Son  is  the  historic  Christ  our 
Lord;  that  by  His  Divine  power  the  Catholic  Church  was  es- 
tablished. All  this  must  be  done  before  the  materialistically 
minded  can  be  brought  to  any  realization  of  the  part  St.  Peter 
has  played  within  the  scheme  of  Divine  economy. 

But  to  Protestants,  we  set  it  forth  plainly  that  any  dis- 
credit put  upon  the  Primacy  of  Peter  is  in  fact  put  upon  Christ 
Himself,  since  it  is  based  upon  nothing  more  credible  than  pre- 
judice, it  is  merely  a  lawless  denial  of  the  fact  that  Peter  was 
in  Rome. 

In  campaigning  for  Christ  we  stand  to  defend  the  Catholic 
Church,  which  began  on  that  first  Pentecostal  Day  upon  which 
the  Holy  Ghost  took  up  His  abode  on  the  earth.  It  is  the 
Church  over  which  Peter  first  presided.  It  is  the  One,  Holy, 
Catholic  and  Apostolic  Church  over  which  our  Holy  Father 
Pius  XI  reigns. 


The  Church  Infallible 


CHAPTER  XI. 

Pilate's  attitude,  that  truth  may  not  be  known,  is  the  atti- 
tude of  many  men  of  many  minds  to-day.  What  is  Truth? 
The  answer  comes  directly  from  the  Lord  God: 

"I  am  the  way,  and  the  truth,  and  the  life."    (St.  John  XIV-6), 

But  if  God  is  Truth,  it  is  of  utmost  human  concern  to  know 
if  God  here  and  now  bespeaks  "the  way  and  the  truth  and  the 
life"  and  to  seek  and  acquire  the  knowledge  .of  truth  to  our 
utmost  capacity. 

Truth  being  absolute/  it  is  reasonable  to  believe  that  no 
finite  mind  can  hold  possession  of  it  whole  and  entire.  Yet, 
to  believe  that  God  has  set  up  on  earth  an  infallible  authority 


At  The  Ursullne  Convent  In  Santa  Rosa,  California. 


THE  CHURCH  INFALLIBLE  271 

to  guard  and  define  truth,  is  the  sum  and  substance  of  ethical 
and  moral  satisfaction.  For  unless  there  be  an  infallible  au- 
thority to  interpre.t  and  determine  matters  of  faith  and  morals, 
no  better  reliance  for  organized  religion  exists  than  one  man's 
opinion  against  any  and  all  others,  nothing  better  than  an  ac- 
cidental uncertain  appeal  of  the  thing  itself,  a  fickle  plausible 
something  which  is  here  today  and  gone  tomorrow.  In  this 
there  is  no  intellectual  foundation  for  ^judgment,  no  contrast 
between  the  Absolute  and  relative,  no  difference  in  quality 
between  First  Cause  and  contingent  causes,  no  certainty  that 
this  is  right  and  that  is  wrong ;  there  is  nothing  which  is  de- 
pendable and  reliable,  nothing  which  man  can  hold  to  safely 
wh€n  the  gales  and  storms  of  contradiction  assail  him  and  the 
dark  clouds  of  doubt  hang  heavy  over  him.  How  different  is 
all  this  from  our  Catholic  strength  and  security.  We  are  not 
left  in  any  such  difficulty;  we  believe  that  the  infallibility  of 
the  Church  is  as  true  and  certain  as  is  the  dawn  after  the  night, 
as  is  spring  after  winter. 

In  Campaigning  for  Christ,  we  point  out  tiie  dilemma  a  man 
faces  who  at  once  denies  the  infallibility  of  the  Church  and  as- 
serts the  infallibility  of  the  Bible.  On  the  one  hand,  a  man's 
belief  in  the  Bible  as  God's  infallible  word,  rests  upon  the  au- 
thority of  the  living  voice  resident  within  the  Catholic  Church. 
On  the  other  hand,  one  who  denies  to  the  Pope  and  the  Church 
the  infallible  authority  to  interpret  the  meaning  of  the  Bible 
destroys  this  Scriptural  infallibility  itself,  since  God's  Word  is 
changed  by  every  fallible  reader  who  attempts  to  explain  and 
interpret  himself.  If  then  any  man's  mind  accommodates  itself 
to  these  very  evident  contradictions,  his  judgment  can  hardly 
be  taken  as  sound.  But  this  is  precisely  the  position  of  the 
evaagelical  Protestant.  ;,' 

That  the  Bible  cannot  interpret  itself,  all  must  agree,  and 
that  Truth  cannot  mean  this  today  and  that  tomorrow,  all  must 
likewise  agree.    It  is  easy  to  show,- in  truljh,  to  men  of  good-will, 


272  CAMPAIGNING  FOR  CHRIST 

that  by  private  interpretation  of  the  Bible  one  leader  with  his 
group  can  set  up  one  doctrine  or  creed,  while  another  leader 
with  his  group,  can  set  up  a  quite  contrary  doctrine  or  creed, 
and  thus  tear  down  and  destroy  what  the  other  has  built  up,  and 
which  he  claimed  to  be  truth. 

And  by  contrast,  by  absolute  contrast  with  these  man-made 
religions,  it  is  easy  to  show  that  one  only  Church  has  weathered 
the  gales  of  all  the  Christian  centuries  and  that  it  is  this  Church 
which  pronounced  the  Bible  to  be  God's  infallible  Word  and 
that  has  kept  the  Bible  pure  and  intact  in  tradition  and  teach- 
ing, because  of  its  peculiar  prerogative  of  infallibility. 

Reasoning  rightly  it  must  be  agreed  that  God  alone  is  by 
nature  infallible ;  therefore,  if  any  individual,  any  organism,  can 
be  protected  from  human  error  it  is  because  God  has  delegated 
His  infallibility  to  such  individual,  to  such  organism. 

Now  the  Catholic  Church,  a  living  organism,  claims  the 
delegated  jurisdiction  of  God's  infallible  power  in  matters  of 
faith  and  morals.  It  is  a  significant  fact  that  no  Protestant 
Church  claims  this  Divine  prerogative,  also  a  doubly  significant 
fact  in  that  this  denial  of  infallibility  lies  at  the  very  base  of 
the  popular  notion  that  one  religion  is  as  good  as  another,  which 
is,  of  course,  true  in  this,  that  it  is  degree  only  that  marks  off 
the  more  heretical  of  the  man-made  sects  from  those  less  so,  and 
that  it  may  be  just  as  truthfully  remarked,  with  their  heresy 
alone  in  mind,  that  not  only  is  one  religion  as  good  as  another, 
but  also  one  religion,  one  man-made  sect,  is  quite  as  bad  as  an- 
other. A  story  is  told  that  shows  how  the  native  common  sense 
of  simple  Protestant  folk  disposes  of  this  familiar  myth.  A 
Methodist  minister  calling  at  the  house  of  an  old  Indiana  farmer 
thought  to  persuade  him  to  come  to  his  church,  although  he 
knew  the  family  did  not  belong  to  his  flock.  The  reverend 
gentleman  argued  that  one  church  was  as  good  as  another,  that 
when  Christ's  Church  was  first  established  there  was  but  one 
church,  and  that  all  had  gone  well  with  the  Catholic  Church 


THE  CHURCH  INFALLIBLE  273 

during  the  first  fifteen  hundred  years  before  the  Reformation, 
but  that  then  it  had  fallen  into  corruption,  and  that  now  one 
church  was  as  good  as  another. 

"Lord  a  massy,"  said  the  wife,  "  thought  Christ  knowed  better'n 
that.  If  I  was  Him  and  1  had  all  them-air  powers  what  He  had,  I'd 
a  put  up  that-air  church  so's  it  woul^  never  come  down." 

"Yes,  sir-ee"  said  the  old  man,  "An"  Martin  Luther  an'  them 
other  church  builders  didn't  make  a  much  better  fist  of  it,  either.  We'» 
BO  divided  up  now  that  nobody  don't  know  where  we  be.  One  feller 
says  his  doctrine  '11  fetch  us  to  Heaven,  and  another  feller  says:  No, 
sir-ee,  that  air  ^doctrine  '11  land  ye  in  the  other  place;  and  another 
feller  says  there  aint  no  sech  place.  They  oughter  first  give  us  some 
preachment  'bout  what  we  had   all   oughter  believe." 

Bible  Testimony 
In  the  Bible  it  is  found  that  Christ  gave  God's  full  power 
to  a  corporate  body  of  men  to  teach  infallibly  the  law  of  truth. 
The  visible  Church  was  to  be  a  doctrinally  perfect  society,  one 
in  faith,  in  government  and  in  worship,  protected  for  all  time 
from  setting  up  error  by  the  ever-present  Paraclete,  the  Spirit 
of  Truth: 

"He  that  heareth  you,^heareth  Me;  and  he  that  despiseth  you, 
despiseth  Me;  and  he  that  despiseth  Me,  despiseth  Him  that  sent  Me" 
(Luke,  X,   16). 

"And  if  he  will  not  hear  the  Church,  let  him  be  to  thee  as  the 
heathen  and  the  publican."   (Matt.  XVIII,  17). 

Christ  established  His  infallible  Church  upon  Peter,  the 
Rock,  with  the  promise  that  "the  gates  of  hell  shall  not  prevail 
against  it"  (Matt.  XVI-18).  Giving  to  Peter  the  Keys,*He  also 
gave  to  Peter  the  power  that  He  was  later  to  confer  explicitly 
upon  the  Twelve  Apostles, 

After  Jlis  resurrection,  Christ  appeared  to  the  eleven  Apos- 
tles in  Galilee,  saying  to  them: 

"All  power  is  given  to  Me  in  Heaven  and  in  earth. 

Going  therefore,  teach  ye  all  nations;  baptizing  them  in  th« 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost 

Teaching  them  to  observe  all  things  whatsoever  I  have  com- 
manded you:  and  behold  I  am  with  you  all  days,  even  to  the  consum- 
mation of  the  world."     (St.  Matt.  XXVIII  18,  19,  20). 


i74  CAMPAIGNING  FOR  CHRIST 

Just  before  His  Ascension  into  Heaven  from  Mt.  Olivet^ 
Christ  in  a  solemn  message  gave  Divine  autiiority  to  His  Apos- 
tles to  teach:  "Go  ye  into  the  whole  world,  and  preach  the  Gos- 
pel to  every  creature.  He  that  believeth  and  is  baptised  shall 
be  saved;  but  he  that  believeth  not  shall  be  condemned."  (Mark 
XVI,  15-16). 

What  then?  Pointedly  we  ask  each  man  in  our  audience: 
''Shall  any  man  professing  the  Bible  to  be  God's  Word,  deny 
that  Christ,  speaking  as  God,  delegated  God's  power  to  these 
living  men  as  a  visible  organism,  and  that  Ii«  did  so  that  they 
might  perform  God's  work  on  earth  and  restore  His  Kingdom 
of  Heaven  to  mankind  ?  " 

In  the  Bible  it  is  recorded  that  Christ  conferred  upon  a 
living  organism,  which  He  designated  as  a  Church  surrounded 
by  hostile  witnesses,  the  authority  to  teach  the  things  which  He 
had  taught  as  necessary  to  individual  salvation. 

But  what  Christ  commanded  th€  twelve  Apostles,  the  nuc- 
leus Church,  to  teach  to  us,  is  not  all  recorded  in  the  Bible.  It 
is  for  us  to  believe  that  the  Church  of  Christ  as^a  self-perpetuat- 
ing organism,  has  within  itsetf  the  full  sum  of  living  truth  and 
that  it  is  ever  to  instruct  the  twelve  Apostles  in  "the  way,  the 
truth  and  the  life." 

Again,  since  the  human  mind  and  the  human  heart  are  fal- 
lible guides,  too  often  blind  leaders  leading  the  blind,  Christ 
promised  to  remain  with  His  Church  until  the  end  of  the  world, 
and  to  help  it  withstand  error  from  within  and  error  from  with- 
out, that  "the  gates  of  hell  might  not  prevail  against  it." 

The  Bible  records  Christ's  positive  affirmation  that  hear- 
ing or  despising  the  Church,  is  hearing  or  despising  Christ  Him- 
self. In  other  words,  applying  this  to  ourselves,  we  may  do  as 
we  please,  but  if  we  despise  the  Chuch  we  are  to  be  treated  as 
individuals  who  are  not  of  Christ's  fold;  and  Christ's  gifts  of 
grace,  dispensed  l)v  i')r\  '  hk  Is.  are  not  for  the  heathen  nor  the 
publiGan.    As  the  Bible  avers,  aaamatiou  is  the  kuit  of  tiiose 


THE  CHURGH  INFALLIBLE  275 

who  will  not  hear  Christ's  Church  or  believe  His  Word.  This 
is  not  in  accordance  with  Christ's  will,  since  He  would  that  all 
men  should  be  saved,  but  it  results  from  one  man's  singular  and 
foolish  perversity,  which  leads  him  to  offend  God  upon  Whom 
he  depends. 

These  truths  are  all  set  down  in  an  infallible  Bible,  and  are 
themselves  infallible  doctrines  held  by  Christ's  Church.  How 
can  we  doubt  that  the  Church  is  infallible  in  the  face  of  such 
testimony?  Is  it  rational  to  believe  that  a  fallible  human  or- 
ganism can  dispense  infallible  doctrine  and  preserve  it  from 
error?  Is  it  reasonable  to  believe  that  Almighty  God  would 
leave  mankind  under  the  New  Dispensation  to  the  mercy  of  a 
fallible  authority  when,  in  other  times.  He  protected  the  Jews 
against  human  errors?  He  commanded  Moses  to  write  the  Law 
so  that  it  might  be  purely  delivered  to  the  priests  of  the  sons  of 
Levi,  and  that  they  might  truly  teach  it  to  the  people.  We  read 
that  He  gave  to  the  High  Priest  and  to  the  Council  in  matters  of 
justice,  absolute  authority  to  settle  controversies  and  to  punish 
violaters  of  the  Law,  even  with  death  (Deut.  chs.  17  and  31). 
But  now  that  the  Old  Law  has  been  fulfilled,  by  the  advent  on 
earth  of  His  only  Begotton  Son,  shall  God  be  accused  of  aban- 
doning His  children  because  nowhere  under  the  New  Dispen- 
sation is  God's  infallible  word  spoken? 

This  is  precisely  the  act  of  those  who  deny  infallibility  to 
the  Catholic  Church,  while  making  no  such  claim  for  their  own 
sect. 

We  read  further  in  th.e  Bible  that  the  Old  Law  was  worked 
out  in  all  its  minor  details,  so  that  every  man  in  Israel  knew 
what  he  should  do  and  how  he  should  do  it.  This  being  so,  we 
ask:  ''Shall  God  be  accused  of  abandoning  Protestants  to  their 
own  individual  opinion'  because  they  deny  that  the  Catholic 
Church  infallibly  interprets  God's  Will?"  Surely,  this  were  to 
abandon  the  very  idea  of  God's  justice  and  of  God's  love  for 
us  'all. 


276  CAMPAIGNING  FOR   CHRIST 

Of  course,  we  know  very  well  that  a  large  number  of  those 
in  our  audiences  who  protest  against  the  infallibility  of  the 
Catholic  Church  are  not  Protestants;  they  are  those  who  have 
been  pinned  down  to  the  logical  necessity  of  accepting  the  infal- 
libility of  the  Catholic  Church,  or  of  accepting  intellectual  and 
moral  chaos,  and  who  now  stoutly  assert  that  an  infallible 
Church  is  a  despotism,  that  its  adherents  are  intellectual  slaves 
and  dupes.  We  answ'er  their  "No-God-No-Master"  mental  at- 
titude by  showing  that  if  certitude  as  to  what  God's  law  is 
makes  a  Church  despotic  it  is  clear  that  God,  who  makes  the 
law  and  Who  now  proposes  it  to  them,  is  Himself  the  despot. 
But  such  a  conclusion  is  blasphemy  to  both  Catholic  and  Pro- 
testant minds.  It  is,  moreover,  an  offence  against  right  reason. 
Just  as  an  inexorable  order,  which  no  man  has  a  hand  in  making, 
is  necessary  to  the  solving  of  the  simplest  mathematical  sum, 
so  too,  an  inexorable  moral  order  which  God  alone  can  estab- 
lish and  fix,  by  thou  shalt  and  thou  shalt  not,  is  necessary  to 
the  solving  of  the  simplest  sum  of  humaij  life. 

God  is  just  and  God  is  merciful.  An  infallible  setting  forth 
of  His  law  brings  our  liberty  of  action  within  the  scope  of  our 
understanding.  If  we  ask  ourselves  *'Is  keeping  within  the 
limits  of  our  moral  constitution  a  burden  upon  human  nature?  " 
we  have  to  answer  yes,  and  no. 

To  the  lawless,  the  wilful  element  ever  present  in  human 
society,  it  is  a  burden  to  keep  the  law;  to  the  purely  rational 
mind,  obedience  to  the  law  is  the  only  possible  course,  to  win 
the  freedom  natural  to  man;  while  to  the  Christian  mind, 
Christ's  yoke  is  indeed  sweet  and  the  burdens  of  life  light,  be- 
cause they  are  carried  for  His  sake.  Who  bore  their  sins  even 
"to  the  death  of  the  Cross." 

When  Campaigning  for  Christ  we  push  home  the  necessity 
of  an  mfallible  authority:  We  know,  every  one  of  us,  that  our 
interpretation  of  the  Ten  Commandments  may  be  found  want- 


THE  CHURCH  INFALLIBLE  277 

ing:  We  know,  every  one  of  us,  that  at  times  we  will  not  obey 
the  law  as  best  we  know  how.  So  we  stand  self-convicted,  we 
are  not  sufficient  unto  ourselves.  Ah,  what  Justice  and  what 
Mercy,  past  all  human  power  to  conceive.  Christ's  Church 
comes  to  our  rescue  and  tells  us  infallibly  what  the  law  means. 

So  it  is  that  the  infallibility  of  the  Catholic  Church  is  a 
very  personal  and  crucial  thing  to  each  and  every  one  of  us. 
For  the  mind  of  man  was  made  for  truth  as  the  heart  of  man 
was  made  for  love.  Truth,  objective  truth,  is  the  genuine, 
proper  object  of  our  rational  nature,  as  Truth,  Subjective  Truth, 
God  Himself,  is  the  ultimate  proper  object  of  our  supernatural 
desire.  We  are  bound  to  seek  objective  truth,  with  our  whole 
being,  in  the  material  world  which  surrounds  us,  and  when  we 
have  found  this  truth,  by  natural  and  by  supernatural  means, 
we  are  bound  by  reason  and  by  conscience  to  put  off  entice- 
ment to  evil  and  to  abide  in  it,  that  ultimately  we  may  possess 
Him  Who  is  the  very  Source  and  subject  of  Truth; "the  Way 
and  the  Truth  and  the  Life." 

But  truth  is  found  in  the  Catholic  Church,  the  "pillar  and 
ground  of  truth."  The  Church  is  as  her  Founder  the  same 
yesterday,  today  and  forever. 

So  it  is  that  Pilate's  question  has  been  answered.  Truth  is 
here,  in  the  world,  accessible  to  all  men :  "What  is  Truth  ?  "  is 
answered  for  us  as  we  enter  the  Church,  and  just  as  the  trained 
mind  apprehends  the  Absolute  in  principle  and  comprehends  its 
application  only  progressively  and  relatively,  so  we  Catholics, 
finite  as  we  are,  apprehend  the  Spirit  of  Truth  only  progres- 
sively and  relatively  in  proportion  to  our  attained  capacity  to 
accept  it.  This  is  so  plain  that  Pilate's  doubt  as  to  the  existence 
of  Truth,  and  the  Modernist's  idea  of  evolutionary  Truth,  holds 
no  vexation  for  the  Catholic  mind.  St.  Augustine  put  the  matter 
into  small  compass  centuries  ago: 

"It  is  not  the  Faith  that  evolves  in  the  faithful  but  the  faith- 
ful who  evolve  In  the  Faith." 


278  CAMPAIGNING  FOR  CHRIST 

The  Bible  gives  testimony  that  the  Holy  Ghost,  the  Third 
Person  of  the  Blessed  Trinity,  shall  abide  in  the  Church  of 
Christ  forever,  protecting  His  apostles  that  they  may  teach 
all  truth: 

"I  will  ask  the  Father,  and  he  shall  give  you  another  Para- 
clete, that  he  may  abide  with  you  forever." 

"The  Spirit  of  truth  ...  he  shall  abide  with  you,  and 
shall  be  in  you"   (St.  J.  XIV,  16,  17.) 

"But  the  Paraclete,  the  Holy  Ghost,  whom  the  Father  will  send 
in  my  name,  he  will  teach  you  all  things  and  bring  all  things  to  your 
mind,  whatsoever  I  shall  have  said  to  you."  (St.  John,  XIV,  26). 

"But  when  he,  the  Spirit  of  Truth,  is  come,  he  will  teach  you 
all  truth."   (St.  J.  XVI,  13). 

Surely  it  is  idle  to  believe  that  the  Bible  is  God's  Word 
if  we  at  the  same  time  deny  the  existence  of  a  corporate  body 
infallibly  protected  in  the  teaching  of  the  law  of  Christ  by  the 
indwelling  of  the  Paraclete,  the  Spirit  of  Truth.  It  is  our 
belief,  on  historical  grounds,  that  the  Catholic  Church  is  a 
doctrinally  perfect  society,  one  in  faith,  one  in  worship,  and 
one  in  government,  and  that  it  existed  as  a  living  organism  since 
the  time  the  Holy  Ghost  in  the  form  of  tongues  of  fire  descended 
upon  the  Apostles  in  the  Upper  Chamber,  on  the  first  Pente- 
cost Day.  It  is  this  Church  we  wish  to  make  known  to  the  man 
in  the  street  by  Campaigning  for  Christ. 

Misconceptions  of  Infallibility 
Not  merely  the  rank  and  file,  but  even  the  supposedly 
learned  among  non-Catholics  think  infallibility  to  be  what  it 
is  not.  So  we  begin  by  clearing  the  ground  of  false  opinion.  No 
Doctor  of  the  Church  ever  taught,  nor  does  any  intelligent 
Catholic  layman  believe,  that  the  infallibility  of  the  Pope  means 
that  he  is  inspired,  that  his  thoughts,  words  and  deeds  are 
caused  by  a  special  and  positive  act  of  God.  No  Doctor  of  the 
Church  ever  taught,  nor  does  any  intelligent  Cathtolic  believe 
that  the  infallibility  of  the  Pope  means  that  he  has,  in  any 
sense,  immunity  from  sin— that  he  is  impeccable  to  any  extent. 


THE  CHURCH  INFALLIBLE  27^ 

The  Chair  of  Peter  is  occupied  by  a  man  having  the  grace  of 
his  office,  yet  subject  to  temptation  as  all  men  are.  And  all 
Catholics  know  themselves  to  be  wanting  in  perfection  in  some 
degree  or  other,  so  even  the  best  of  them,  the  saints,  know  them- 
selves to  be  sinners  in  some  degree  or  other.  The  positive  proof 
of  this  attitude  of  mind,  is  seen  in  the  fact  that  every  Catholic 
in  the  world  confesses  his  sins  to  a  priest  and  asks  for  absolu- 
tion—for God's  forgiveness.  The  Chief  Shepherd  of  the  en- 
tire flock  is  no  exception  to  the  law  of  the  Church— he  confesses 
his  sins  to  a  priest,  as  the  most  humble  of  his  subjects.  For 
the  Pope  is  not  impeccable— he  is  infallible. 

There  are  those,  worse  still,  who  have  the  notion  that  the 
infallibility  of  the  Pope  means  that  he  is  not  alone  a  power 
unto  himself  within  the  Vineyard  of  the  Lord,  but  that  he  pre- 
sumes to  decide  infallibly  upon  matters  of  politics  and  econo- 
mics, throughout  the  world.  And  many  a  man  goes  even  farther 
still,  holding  ridiculous  notions  which  his  common  sense  would 
laugh  to  scorn  if  Jie  had  not  long  ago  abandoned  it  for  slant- 
eyed  fear  and  prejudice,  conjuring  up  the  most  horrible  imagin- 
ings ^id  convincing  his  dark  mind  that  the  Pope  is  an  arch- 
enemy, the  spirit  of  Evil. 

We  deem  it  well  to  declare  quite  frequently  that  no  recog- 
nized Catholic  ever  set  forth  the  belief  that  infallibility  means 
that  t^  Pope  has  power  to  dictate  to  Caesar  what  he  shall  da 
within  the  sphere  that  belongs  to  Caesar.  On  the  contrary, 
every  Catholic  knows  that  the  Pope  is  obedient  to  Christ,  and 
all  the  world  knows  that  Christ  commanded : 

"Render  therefore,  to  Caesar  the  thingrs  that  are  Caesar's;  and 
to  God  the  things  that  are  God's." 

A  little  attention  to  the  facts  in  the  case  would  show  that 
the  Pope  claims  no  power  over  any  form  of  civil  government 
anywhere  on  earth.  He  deals  equally  with  monarchy  and  re- 
public, with  King,  President  or  Czar,  and  he  does  this  because 
political  rule  and  government  are  the  right  of  Caesar— and  to 


280  CAMPAIGNING  FOR  CHRIST 

Caesar  should  be  rendered  the  things  that  are  Caesar's.  It  is 
evident  that  throughout  the  world  Catholics  are  found  loyal 
subjects  and  citizens  within  monarchies  and  republics  and  that 
the  World  War  dissipated  from  every  honest  man's  mind  or 
fancy  the  false  notion  that  Catholics  are  anywhere  unpatriotic. 
Everybody  knows  that  Catholics  were  found  fighting  on  both 
sides  of  the  firing  line,  and  this  could  not  be  so  if  the  Pope 
exercised  his  prerogative  of  infallibility  upon  the  domain  of 
Caesar. 

Manifest  Infallibility 

When  on  the  platform  of  our  Auto-Car  we  hold  in  mind 
that  the  arch-enemy  persuades  many  a  man  to  believe  that 
Catholics  are  not  sincere,  and  that  infallibility  is  to  them  what 
it  is  held  to  be  by  the  ignorant  and  the  vicious,— a  camouflage 
of  insidious,  vicious  doctrine  with  the  intention  of  getting  the 
majority  of  Americans  to  side  with  us  that  later  we  may  put 
non-Catholics  through  some  auto-da-fe  or  third  degree,  which 
their  morbid  imagination  alone  can  aptly  describe.  But  not 
all  our  hearers  are  of  this  calibre.  Putting  aside  the  splendid 
support  given  by  those  of  our  Faith,  our  courage  to  go  out  into 
the  open  to  spread  the  true  doctrine  of  Christ  crucified,  is 
sustained  by  our  observation  that  there  is  always  a  goodly 
minority  who  take  at  its  true  value  our  effort  to  serve  our 
Blessed  Lord  with  sincerity  and  truth.  To  these  folk,  who  listen 
with  good-will,  we  can  give  the  best  that  is  in  us. 

We  show  them  first  that  the  infallibility  of  our  Church  is 
only  made  manifest  through  the  teaching  body  of  the  Bishops, 
the  successors  of  the  Apostles,  united  with  the  Pope,  the  suc- 
cessor of  Peter,  and  that  the  Bishops  may  act  in  a  general  coun- 
cil, or  act  singly  while  dispersed  throughout  the  world,  but 
ever  united  with  the  Pope,  the  Supreme  Head  of  the  Church. 
An  Ecumenical  or  General  Council  must  be  assembled  or  ap- 
proved  by   the   Supreme   Pontiff,  who   presides   in  person   or 


THE  CHURCH  INFALLIBLE  281 

through  his  legate.  A  decision  of  the  Council  must  be  approved 
by  the  Pope  to  be  binding.    This  has  been  so  from  the  beginning. 

At  the  first  Christian  Council,  held  in  Jerusalem,  Peter  was 
present  and  gave  an  infallible  decision  relative  to  circumcision 
—after  "there  had  been  much  disputing"  (Acts  XV).  Infallible 
decisions,  coming  from  the  Holy  Ghost,  are  read  in  Churches 
throughout  the  world  by  the  priests  at  the  Altar, 

Doctrinal  authority  also  resides  infallibly  in  the  Pope  alone^ 
as  Supreme  Pastor  of  the  Universal  Church.  Peter  is  the  Rock 
of  Authority,  Christ's  own  selection  (Matt.  XVI).  Christ  said 
to  Peter:  "I  have  prayed  for  thee  that  thy  faith  fail  not."  (Luke 
XXII-32).  These  are  plain  words  and  Christ's  commission  giv- 
ing to  Peter  supreme  authority  was  recognized  by  the  other 
Apostles  in  the  infant  Church. 

The  infallibility  of  the  Pope  was  defined  by  the  Vatican 
Council,  called  by  Pope  Pius  IX  in  the  year  1870,  as  follows; 

"Wherefore  faithfully  adhering  to  the  Tradition  received  from 
the  beginning  of  the  Christian  faith,  for  the  glory  of  God  our  Saviour, 
the  exaltation  of  the  Catholic  religion,  and  the  salvation  of  the  Chris- 
tian people,  We,  the' Sacred  Council,  approving,  teach  and  define  that 
it  is  a  dogma  divinely  revealed: — that  the  Roman  Pontiff,  when  he 
speaks  Ex  Cathedira,  that  is,  when  in  discharge  of  the  office  of  Pastor 
and  Teacher  of  all  Christians,  by  virtue  of  his  supreme  apostolic  auth- 
ority, he  defines  a  doctrine  regarding  faith  and  morals  to  be  held  by 
the  Universal  Church,  is,  by  the  divine  assistance  promised  to  him  in 
Blessed  Peter,  possessed  of  that  infallibility  with  which  the  divine 
Redeemer  willed  that  His  Church  should  be  endowed  in  defining  doc- 
irine  regarding  faith  and  morals." 

Eight  hundred  Archbishops  and  Bishops,  including  sixty 
Cardinals,  from  all  over  the  world,  voted  for  this  definition  of 
the  Infallibility  of  the  Pope.  A  few  had  voted  thai  the  time 
was  inopportune  for  the  promulgation  of  this  dogma,  but  these 
later  cast  their  vote  for  the  definition. 

When  Campaigning  for  Christ  we  have  regard  for  the  fact 
that  there  are  those  who  believe  that  the  dogma  of  Infallibility 
was  impo*ed  upon  the  Catholic  laity  by  the  priests,  and  that 
it  i«  ki  cw/lict  with  intellectual  freedom.    We  show  that  it 


282  .  CAMPAIGNING  FOR  CHRIST 

comes  from  Christ,  as  a  gift  to  His  Church,  and  that  it  is  ne- 
cessarily not  opposed  to  intellectual  freedom.  Without  Papal 
Infallibility  religious  authority  were  merely  human  say-so.  A 
man-made  church  has  no  binding  authority  from  within  and 
when  it  assumes  doctrinal  authority  it  is  in  conflict  with  intel- 
lectual freedom  which  proclaims  that  no  man  has  a  right  to 
bind  the  conscience  of  another,  that  it  is  degrading  to  human 
nature  to  accept  a  dogma  invented  and  formulated  by  mere  man ; 
for  only  Christ  is  ''the  Way  and  the  Truth  and  the  Life." 

We  set  forth  the  meaning  of  infallibility— taught  by  Christ's 
Church— as  best  we  can,  hoping  to  reach  the  mind  of  the  average 
man.  The  Roman  Pontiff  speaks  infallibly  when  he  speaks 
from  the  Chair  of  Peter— "ex  cathedra".  Four  conditions  must 
be  necessarily  fulfilled  to  make  a  pronoucement  of  the  Pope 
infallible. 

1st— The  Pope  must  speak  as  Chief  Pastor  and  teacher  of 
all  the  faithful,  as  Bishop  of  the  Universal  Church: 

2d  —The  Pope  must  speak  to  the  whole  Church,  to  Chris- 
tians everywhere  in  the  world; 

3d  —The  Pope  must  define,  or  finally  determine,  a  doctrine 
by  virtue  of  supreme  Apostolic  Authority; 

4th— The  Pope  must  define  a  doctrine  concerning  faith 
and  morals. 

Only  this  definition  may  be  properly  considered  an  infallible 
pronouncement.  Neither  the  reasoning  that  led  up  to  it,  nor 
the  deductions  drawn  from  it,  nor  the  application  of  the  defin- 
ition to  specific  persons  or  things,  are  in  any  sense  infallible- 
matters  "de  fide." 

Amplifying  upon  these  conditions  we  point  out  the  error 
of  thinking  that  the  Pope  possesses  the  power  of  giving  to  the 
world  a  new  doctrine.  The  simple  truth  is  that  the  Pope  teaches 
ex  cathedra  what  Christ  commanded  His  Church  to  teach  and 
what  Christ  Himself  taught  to  His  disciples  and  the  multitudes. 


THE  CHURCH  INFALLIBLE  283 

For  Christian  Revelation  is  as  it  was  in  the  time  of  Christ— the 
unchangeable  Word  of  God. 

But  there  are  new  conditions  and  new  relations  to  which 
the  law  of  Christ  must  be  applied,  albeit  of  a  secondary  order. 
Just  as  there  are  .-j  new  basic  principles  in  mechanics,  so  there 
are  no  new  basic  principles  for  morality.  Basically,  the  relations 
of  man  to  man,  of  the  several  members  of  the  family  to  each 
other,  are  just  what  they  were  when  our  Lord  was  on  earth,  when 
He  gave  us  His  examples  of  the  moral  law  which  apply  to  our 
day  and  generation  as  well  as  to  those  of  the  Jews  to  whom 
He  spoke.  Only  the  methods  are  changed,  improved,  extended 
and  expanded,  and  this  in  strict  compliance  to  the  requirements 
of  the  principle  employed.  Thus,  to  take  an  example,  when 
our  country  began  its  history,  the  method  of  cutting  grain  was 
the  simple,  familiar  method  of  cutting  by  scythe;  now  it  is 
reaped  with  a  harvester,  although  the  scythe  is  still  in  use.  But 
back  of  both  instruments  stands  the  man,  whose  relations  to 
nature  remain  the  same,  and  whose  moral  relations  to  his  fel- 
low-man are  also  jiist  the  same,  now  as  then. 

As  citizens,  we  should  see  very  plainly  the  analogy  between 
the  Infallible  Court  at  Rome  and  the  Supreme  Court  of  America. 
Both  are  courts  of  last  appeal,  one  in  the  sphere  of  things,  spirit- 
ual and  moral,  the  other  in  the  sphere  of  Jiings  political  and 
civil.  One  is  God's  domain,  the  other,  that  of  Caesar.  Our 
citizens  know  very  well  that  our  Supreme  Court  does  not  set  up 
a  new  law  when  it  renders  a  decision.  Just  as  the  Court  of 
Rome  confines  itself  to  spiritual  government  of  its  world-wide 
children,  according  to  God's  law,  so  does  the  Supreme  Court  of 
our  United  States  confine  itself  to  governing  Americans  accord- 
ing to  the  Federal  Constitution.  The  conditions,  applications 
and  definitions  may  be  new,  but  the  underlying  principles  upon 
which  its  decisions  are  based,  are  not  new.  A  case  in  point 
will  show  the  difference  between  the  old  and  new  methods  ap- 


284  CAMPAIGNING  FOR  CHRIST 

plied  to  the  same  principle.  An  appeal  was  made  against  an 
Act  of  Congress  relative  to  the  regulation  of  telegraph  lines.  Of 
course,  to  the  framers  of  our  Federal  Constitution,  messages 
sent  by  telegraph  were  quite  unknown;  yet  the  Supreme  Court 
decided  that  Congress  had  the  power  to  regulate  telegraph  lines, 
and  rested  its  decision  upon  the  right  of  Congress  to  regulate 
commerce.  It  declared  that  the  exchange  of  messages 
between  citizens,  in  the  sphere  of  production  and  of  ex- 
change, is  a  necessary  part  of  commerce  and  that  therefore 
Congress  acts  within  its  right  when  it  regulates  telegraph  lines. 
So  it  should  be  seen  that  the  Catholic  Church  introduces 
no  new  doctrine  when  she  applies  her  unchanging  principles  to 
the  ever-changing  times.  The  Church  was  commanded  to  teach 
the  truth  which  Christ  revealed  and  she  teaches  nothing  more, 
nothing  less.  Changing  times  do  indeed  usher  in  new  applica- 
tions of  the  self-same  law,  but  the  law  remains  the  same.  To 
take  an  example:  the  woman  in  the  Bible  who  lost  a  groat  and 
took  a  broom  to  sweep  the  house  that  she  might  find  it,  is  daily 
followed  in  principle  by  women  who  lose  a  dime  (or  even  a 
diamond)  and  who  use  an  electric  sweeper  or  cleaner,  but  their 
method  is  entirely  different,  their  mode  or  process  of  sweeping 
has  changed  in  time.  Of  course,  it  is  useless  to  argue  with  d 
man  who  cannot  or  will  not  see  the  difference  between  a  prefect, 
absolute  principle,  and  the  relative  application  of  that  principle 
to  the  everyday  affairs  of  mankind.  Such  a  man  cannot  or  will 
not  see  that  unity,  purity  and  integrity  of  the  perfect  deposit  of 
Faith  given  by  Christ  is  safeguarded  by  the  Holy  Ghost  who 
was  sent  down  upon  His  Apostles  on  the  First  Pentecost  Day, 
and  for  him  there  is  nothing  better  in  the  world  than  man-made 
wisdom.  He  is  equally  hopeless  who  cannot  or  will  not  see  the 
difference  between  the  spheres  of  our  Supreme  Court  and  that 
of  Christ's  Church— the  one  sphere  fallible  and  human ;  the  other 
infallible,  Divine.  The  Supreme  Bench  may  render  a  decision 
contrary  in  principle  to  one  that  has  gone  before,  but  the  Pope 


THE  CHURCH  INFALLIBLE  28S 

ean  never  revise,  modify  or  alter  in  any  iota  any  of  his  former 
ex  cathedra  pronouncements.  His  definition  remains  unchanged 
and  unchangeable  for  all  time,  because  he  can  never  err  when 
defining  matters  of  faith  and  morals.  Of  course,  it  is  worse  than 
idle  to  believe  this  possible  of  the  judgments  of  man.  But,  it  is 
a  necessary  belief  concerning  the  Popes,  if  the  Spirit  of  Truth 
still  abides  in  the  Church ;  and  Catholics  believe  this  upon  the 
promise  of  Christ. 

But  the  dull  and  wilful  are  only  a  very  small  minority  of 
our  audiences.  So  we  make  it  a  point  to  show  that  although 
the  doctrine  of  Papal  Infallibility  was  defined  in  1870,  it  was 
far  from  new  at  that  time.  We  recommend  the  article  on  "In- 
fallibility" in  the  Catholic  Encyclopedia,  and  a  book  by  Father 
Daniel  Lyons,  the  title  of  which  stresses  the  whole  story :  "Chris- 
tianity and  Infallibility; Both  or  Neither." 

We  quote  the  opening  words  of  the  decree  of  1870,  to  prove 
that  the  doctrine  of  Infallibility  was  not  an  invention  of  the 
time.    It  reads : 

"Faithfully  adhering  to  the  tradition  received  from  the 
beginning  of  the  Christian  faith"  etc.,  thus  positively  asserting 
that  Vhe  doctrine  of  the  Infallibility  of  the  Pope  is  as  old  as 
the  Church  itself. 

We  cite  as  a  parallel  case  the  pronouncement  of  Uie  doc- 
trine of  the  Divinity  of  Christ.  Would  any  student  of  Church 
History  presume  to  say  that  the  definition  by  Pope  Sylvester, 
and  the  Council  of  Nice,  indicates  that  the  Catholic  Church  did 
not  believe  that  Christ  was  Divine  before  the  year  325  A.  D.? 
Most  assuredly  not,  yet  it  is  easy  to  draw  from  this  definition 
of  Nice  that  belief  in  the  Infallibility  of  the  Pope  is  as  old  as 
the  Church  itself.  The  circumstances  leading  up  to  the  defini- 
tion of  these  dogmas  are  much  alike.  A  teaching  opposite  to 
that  of  the  Church  was  gaining  ground.  The  Divinity  of  Christ 
was  disputed  by  Arius,  the  ancient  Unitarian,  and  he  was  winning 
adherents  to  his  heresy.     It  was  necessary  to  make  known  to 


286  CAMPAIGNING  FOR  CHRIST 

all  Christians  for  all  time  the  true  doctrine  of  the  Divinity  ot 
Christ.  Hence,  the  Council  of  Nice  was  convoked.  A  truth 
once  defined  becomes  crystallized  into  a  dogma,  which  cannot 
be  recalled  or  changed  for  any  reason. 

The  Divinity  of  Christ  was  set  forth  in  the  Nicene  Creed, 
and  no  Catholic  has  ever  thought  of  questioning  the  Divinity  of 
Christ  since. 

So  too,  it  was  that  in  1870  conditions  were  ripe  for  a  defini- 
tion of  Papal  Infallibility,  by  Pope  Pius  IX.  The  doctrine  of 
the  Infallibility  of  the  Pope  had  been  held  from  the  days  of 
Peter  by  all  the  Popes,  by  every  Ecumenical  Council,  by  all 
the  saints,  by  every  Religious  Order,  and  by  all  the  Catholic 
theological  schools,  with  the  exception  of  a  minority  in  the  Sor- 
bonne  University  of  Paris,  and  thus  the  definition  of  Papal  In- 
fallibility was  a  faithful  historical  following  of  the  example  of 
Peter,  who  himself  first  exercised  the  infallible  power  of  the 
Pope  at  Jerusalem. 

But,  in  the  time  of  Louis  XIV,  there  began  in  France 
a  politico-religious  movement  known  as  Gallicanism,  which  was 
carried  on  up  to  1870.  It  was  in  fact  a  national  assault  upon 
the  supreme  power  of  the  Pope,  an  attempt  to  put  a  restraint 
upon  Papal  authority  in  favor  of  Bishops  and  temporal  rulers. 
Gallicanism  had  been  successively  condemned  by  Popes  Inno- 
cent XI,  Alexander  VIII,  and  Pius  VI.  Yet  in  the  Vatican 
Council  "it  lifted  its  head,"  and  Pope  Pius  IX  had  to  define  for 
once  and  for  all  exactly  what  the  Catholic  Church  had  always 
believed  with  regard  to  the  Infallibility  of  the  Pope,  and  what 
was  defined  dogma  from  then  on.  Now  the  infallible  truth  was 
made  known,  and  as  is  ever  the  case  when  'Teter  has  spoken" 
and  "Rome's  reply  has  come,"  "the  case"  was  "closed"  ;•  the 
issue  of  Gallicanism  was  a  thing  of  the  past. 

We  follow  up  tins  truth,  that  Papal  definition  does  not 
create  a  new  dogma,  by  pointing  out  a  specific  Catholic  tenet 
that  may  possibly  become  definite  dogma  some  daty.  Catholics 


THE  CHURCH  INFALLIBLE  287 

^ve  that  Mary,  the  mother  of  our  dear  Savior,  never  saw  cor- 
ruption; and  they  celebrate  the  Feast  of  the  Assumption  every 
year  in  honor  of  her  ascent  into  Heaven.  Yet  this  belief  has 
never  been  defined  by  the  Pope  ex  cathedra,  and  it  is  not  of  faith, 
in  the  strictest  sense  of  the  word.  But  let  us  suppose  that  the 
Pope  or  some  future  Ecumenical  Council,  defined  this  belief 
in  the  Assumption  of  the  Blessed  V'irgin  Mary,  as  a  sacred  re- 
vealed dogma  to  be  held  by  all,  would  we  deem  it  correct  to  say 
that  the  Assumption  of  Mary  is  a  new  doctrine  and  that  Catho- 
lics are  called  upon  to  believe  it  merely  because  it  pleased  the 
Pope  to  say  that  the  Assumption  of  Mary  is  a  dogma?  Truly 
those  who  think  Catholics  so  deluded,  are  themselves  the  sub- 
ject of  delusion. 

But  there  are  those  who  are  so  deluded,  and  a  vast  number 
of  them  Socialists  and  Radicals.  These  readers  of  BebeFs  "Wo- 
man," a  free-love  book,  the  fiftieth  edition  of  which  was  pub- 
lished in  New  York  in  1910,  believe  the  deluded  author  is  right 
when  he  refers  to  the  Sacrament  of  Matrimony  as  an  institution 
of  the  Church,  and  spread  his  absurdity  abroad.  We  quote  from 
page  66:  "Marriage  was  made  a  sacrament  of  the  Catholic 
Church  by  a  decision  of  the  Council  of  Trent."  As  a  matter  of 
fact  not  one  of  the  261  Popes  that  have  reigned  since  Peter,  has 
ever  had  the  power,  or  ever  claimed  to  have  the  power,  to  make 
a  sacrament.  Neither  has  any  one  of  the  20  Ecumenical  Coun- 
cils since  the  first  Council  of  Nice  in  325  to  the  Vatican  Council 
in  1870,  ever  claimed  to  have  the  power  to  make  a  sacrament. 
Catholic  childrsn,  from  their  study  of  the  catechism,  know  that 
Sacraments  are  not  made  by  Church,  Pope,  or  Coimcil.  Christ 
Himself  is  the  one  and  only  Author  of  Sacraments.  There  are 
seven  Sacraments,  instituted  by  our  Blessed  Lord,  and  one  of 
these  is  the  Sacrament  of  Matrimony. 

It^was  the  attack  upon  the  Christian  doctrine  of  matrimony 
in  the  16th  century,  by  the  ex-priests,  Luther,  Cranmer,  ELnox 
nnd  others  who  broke  tiheir  sacred  vows  and  married,  and  the 


288  CAMPAIGNING  FOR  CHRIST 

anti-marriage  doctrines  of  the  Anabaptists,  and  other  sects,  that 
gave  occasion  for  the  restatement  at  the  Council  of  Trent  of 
the  Sacrament  of  Matrimony.  This  Council  specifically  defined 
thoj  Catholic  position,  declaring  that  Christ  Himself  has  insti- 
tuted the  Sacrament  of  Matrimony  and  that  no  Christian  could 
have  more  than  one  wife  simultaneously  because  the  bond  of 
union  is  indissoluble.  Yet,  against  this  explicit  law  held  by  the 
Church  since  the  days  of  Christ,  a  world-famous  Socialist  doc- 
trinaire has  set  it  down  in  cold  type— mayhap  in  ignorance  but 
at  all  events  against  truth— that  the  Council  of  Trent  made  mar- 
riage a  sacrament  in  the  16th  Century. 

It  seems  useful  to  say  over  and  over  again  that  there  are 
no  new  Sacraments,  no  new  revelations  of  doctrine  in  the  Catho- 
lic Church,  that  all  that  is  taught  is  what  Christ  taught,  what 
God  revealed,  a  deposit  of  Faith  that  is  one  perfect  whole. 

With  all  the  misrepresentations  set  afloat  by  ignorance  and 
by  wilfulness,  the  non-Catholic  can  hardly  be  expected  to  have 
the  Catholic  doctrine  of  Infallibility  straight  in  his  mind.  But 
if  he  really  be  of  a  sincere  cast  of  mind,  and  the  truth  of  Infalli- 
bility be  preached  to  him,  he  may  quickly  find  his  way  to  tne 
door  of  the  Catholic  Church.  It  is  in  the  hope  that  he  may  learn 
the  true  doctrine  of  the  Infallibility  of  the  Pope  through  us 
when  Campaigning  for  Christ,  that  we  keep  at  hand  sufficient 
data  to  prove  that  this  doctrine  was  formally  expressed  and  even 
taken  for  granted  from  the  earliest  Christian  centuries  up  to  the 
year  1870.  The  quotations  which  we  here  afix  are  those  we  use 
to  prove  that  Infallibility  was  exercised  by  the  Pope  in  con- 
demning heresies,  in  excommunicating  h^etics,  and  in  defining 
doctrine  of  faith  and  morals,  through  the  centuries. 

18th.  Century 

St.  Alphonsus  says:  "When  the  Pope  speaks  as  universal  Doctor, 
ex  cathedra,  that  is,  by  the  supreme  authority  to  teach  what  the 
Church  deUvered  to  Peter,  in  deciding  controversies  of  faith 
and  morals,  he  is  altogether  infallible"  (Ligg.  Opp.  torn.  I,  lib.  I. 
tract  2.  Mechlin.  1845). 


THE  CHURCH  INFALLIBLE  289 

17th   i  cntury 

iJellarmine  says:  "The  Roman  Pontiff  cannot  err  in  faith."  "Not 
alone  in  decrees  of  faith  the  Supreme  Pontiff  cannot  err,  but 
neither  (can  he  err)  in  moral  precepts  which  are  enjoined  on 
the  whole  Church,  and  which  are  conversant  with  things  that 
are  necessary  to  salvation,  or  with  those  which  are  in  them- 
selves good  or  evil."  (De  Romano  Pontifice,  lib.  IV,  capp.  III.  V. 
Venice  1599). 

Saurez  says:  "It  is  a  Catholic  truth,  that  the  Pontiff  defining  ex 
cathedra  is  a  rule  of  faith  which  ^cannot  err,  whensoever  he 
proposes  authoritatively  anything  to  be  believed  of  faith  in  the 
whole  Church"  (De  Fide,  disp.  V,  sec.  8,  torn  XII.  Mentz  1622). 

J6th.  Century 

Pope  Gregory  XIII  says:  "The  truth  of  his  definition  as  to 
what  vows  constitute  a  religious  °  state  is  altogether  infallible, 
so  that  it  cannot  be  denied  without  error.  The  reason  is,  be- 
cause the  sentence  of  the  Pontiff  in  things  which  pertain  to 
doctrine,  contains  Infallible  certainty  by  the  institution  and 
promise  of  Christ,  'I  have  prayed  for  thee.'  "  He  then  adds,  "The 
providence  of  Christ  our  Lord  over  His  Church  would  be  greatly 
diminished  if  He  should  permit  His  Vicar  in  deciding  such 
questions  ex  cathedra,  to  fall  into  error."  (Re  Religione  Soc. 
Jesu.  Lib.  111.). 

Gregory  of  Valentia  S.  J.,  says:  "Without  any  restrictions  it  is 
to  be  said,  that  whatsoever  the  Pontiff  determines  in  contro- 
verted matters  which  have  respect  to  piety,  he  determines  in- 
fallibly; when;,  as  it  has  been  stated,  he  obliges  the  whole 
Church."  Again,  "Whatsoever  the  Pontiff  asserts  in  any  con- 
troverted matters  of  religion,  it  is  to  be  believed  that  he  asserts 
infallibly  by  his  Pontifical  authority,  that  is,  by  Divine  assist- 
ance."  (De  Objecto  Fidei,  punct.  VIII.s  40,  Ingolstadt,  1595). 

15th,  Century 

The  Archbishop  of  Canterbury  (1412,  A.  D.)  writing  to  the 
Pope  in  his  own  behalf  anci  for  his  suffragans,  more  than  a 
hundred  years  before  the  Catholic  Church  in  England  separated 
from  Rome,  to  become  the  "Church  by  law  established,"  His 
<"irace  says : 

"This  is  that  most  blessed  See  which  is  proved  never  to  have 
erred  by  the  Grace  of  Almighty  God  from  the  path  of  Apostolic 
Tradition;  nor  has  it  ever  been  depraved  and  succumbed  to 
heretical  novelties;  and  the  greater  causes  ol  t<he  Church,  es- 
pecially those  touching  articles  of  Faith,  shall  be  referred  for 
their  fina    settlement  and  definitions  to  it."  (Wilkins  3,  p.  250). 

14th.  Century 

Giles  of  Rome,  the  Scholastic  philosopher  and  theologian  (Egri- 
dio  a  Columna),  "It  belongs  to  the  Supreme  Pontiff  and  the 


190  CAMPAIGNING  FOR  CHRIST 

plentitule  of  his  power  to  guard  the  symbol  of  faith  and  to 
decide  on  matters  pertaining  to  good  morals.  If  a  question 
arises  as  to  faith  or  morals,  he  must  give  a  definite  decision  and 
must  firmly  ordain  what  Christians  are  to  believe.  This  duty 
is  his  by  reason  of  the  primacy  which  gives  to  him  the  office 
and  the  power  of  control  in  the  Church  over  those  matters 
which  pertain  to  faith  or  morals.  To  say  what  doctrines  must 
be  held,  belongs  to  that  Supreme  Pontiff  alone." 

13tk.  Century 

Second  Council  of  Lyons — "If  any  questions  arise  concerning 
faith"  they  are  to  be  decided  by  the  Roman  Pontiff  (Labbe, 
Concil,  tom  XIV.  p.  612). 

12th.  Century 

St.  Bernard  to  Pope  Innocent  II  (Letter  119)  "You  will  be 
taking  the  place  of  Peter,  whose  Chair  and  office  you  hold,  if 
by  your  admonition  you  confirm  hearts  fluctuating  in  the 
faith,  and  by  your  authority  crush  the  corrupters  of  faith." 

ink.  Century 

Pope  Leo  IX  to  Michael  Cerularius,  1053  A.  D.  (Letter)  "It  Is 
by  the  See  of  the  prince  of  the  Apostles,  that  is  by  the  Roman 
Church,  by  St.  Peter  as  well  as  by  his  successors,  that  all 
heretical  opinions  have  been  reproved  and  rejected,  and  that 
the  hearts  of  all  the  brethren  have  been  confirmed  in  the 
faith  of  Peter,  who  up  to  the  present  has  never  failed  and 
never  can  fail  till  the  end  of  the  ages.' 

tOth.  Century 

Odo  of  Cluny  in  Sermon  I:  "Christ  prays  particularly  for  the 
faith  of  Peter,  because  the  faith  of  others  will  be  secure,  if 
the  mind  of  the  head  does  not  fail,  In  Peter  the  strength  of 
aJl  is  fortified  and  by  divine  grace  the  firmness  of  faith  given 
by  Christ  to  Peter,  is  given  through  Peter  to  the  Apostles." 

Qth.  Century 

Fourth  Council  of  Constantinople;  The  profession  of  faith  of 
Pope  Hormisdas  says  in  part  that  by  virtue  of  Christ's  prom- 
ise "Thou  art  Peter  and  upon  this  rock  I  will  build  my  Church" 
"The  Catholic  religion  is  preserved  inviolable  in  the 
Apostolic  See."  (Thiel.  Epp.  Rom.  Pont  I). 

8tk.  Century 

In  785,  before  the  second  Council  of  Nicaea,  Pope  Adrian  I,  in 
a  doctrinal  letter  on  the  worship  of  images,  demands,  in  the 
name  of  the  principal  authority  which  belongs  to  him  as  Pope 
by  virtue  of  divine  institution,  that  in  all  this  question  th« 
Orthodox  faith  of  the  Roman  Church  be  followed.  Only  on 
condition   of  full  adheremce  to  this  doctrine   will   men   be   re- 


THE  CHURCH  INFALLIBLE  291 

ived  into  the  Church's  communion  (Letter  5«).  This  soy- 
eieign  doctrinal  authority  of  Pope  Adrian  I  was  fully  recog- 
nized by  the  Second  Council  of  Nicaea.  When  asked  by  the 
papal  legates  as  to  the  approbation  to  be  griven  by  the  Council 
to  the  doctrinal  letters  of  the  Pope,  the  whole  Council  an- 
swered unanimously:  "We  follow  them,  we  receire  them,  wo 
adhere  to  them." 

7th,  Century 

Third  Council  of  Constantinople;  The  decision  of  a  Pope  \» 
again  affirmed  in  the  language  used  by  the  Fathers  of  Chal- 
cedon — "Peter  has  spoken  through  Agatho" — the  Pope.  (Hard- 
\rin  III,  1422). 

6th.  Century 

Pope  Pelagius  II  in  Letter  S  to  the  schismatic  bishops  of  Istria. 
"Consider,  dearly  beloved,  that  the  truth  cannot  be  corrupted, 
nor  can  the  faith  of  Peter  be  changed  or  adulterated.  For 
since  the  devil  tries  to  deceive  all  the  disciples,  the  Lord  tes- 
tifies that  He  has  prayed  for  Peter  alone,  and  has  willed  that 
the  others  be  confirmed  by  him." 

5th,  Century 

After  hearing  the  letter  of  Pope  Leo  I,  the  Fathers  of  Chalce- 
don  accepted  the  statement:  "So  do  we  believe 
Peter  has  spoken  through  Leo."  (Harduin  II,  306). 
The  Fathers  of  Ephesus  declare  that  they  "are  compelled  to 
condemn  the  heresy  of  Nestorius  "by  the  sacred  canons  and 
by  the  letter  of  our  holy  father  and  co-minister,  Celestine  the 
Bishop   of  Rome."    (Harduin  I,    1471). 

St.  Augustine  testifies  that  after  Pope  Innocent  I  had  com- 
municated the  condemnation  of  the  heretical  Pelagian  teach- 
ings, "Rome's  reply  has  come;  the  case  is  closed."  (Serm. 
CXXXI,  C.  X.,  in  P.  L.  XXXVIII,  734)  Again  speaking  of  the 
same  heresy,  he  insists  that  "all  doubt  has  been  removed  by  the 
letter  of  Pope  Innocent  of  blessed  memory."  (C.  Daus  Epp. 
Pelag.,  II,  3,  5,  in  P.  L.  XLIV,  574). 

4th.  Century 

St.  Ambrose  says:  "Where  Peter  is,  there  is  the  Church."  (Ps. 
XI,  N.  30,  Tom  L) 

St.  Jerome  writes  to  Pope  Damasus:  "I,  following  none  as  ffcnrt 
but  Christ,  am  linked  in  communion  with  thy  blessedness,  that 
is,  with  the  Chair  of  Peter,  upon  that  rock  I  know  the  Church 
is  built."     Epist.  XV,  ed.  Damas.  Tom  I.  38). 

3rd.  Century 

St.  CTyprian  in  Letter  to  Pupinian  says:  "Jesus  Christ  says  to 
His  apostles  and  through  His  apostles  to  all  the  bishops  who 
succeed  them — he  who  hears  you,  hears  Me;  and  he  who  hears 
Me,  hears  Hifn^who  sent  Me.  But  he  who  despises  you,  des- 
pises ME  an'd  deflpUes  Him  who  sent  Me." 


292  CAMPAIGNING  FOR  CHRIST 

2nd.  Century 

Orisren  says:  "When  the  chief  authority  for  feeding  the  sheep 
was  delivered  to  Peter,  and  upon  him  as  on  the  earth  the 
Church  was  founded."  (Lit.  V  in  Bpist.  ad  Rom.) 
St  Irenaeus  (80-85  A.  D.)  declares  that  "Under  this  Clement 
no  small  sedition  took  place  among  the  brethren  at  Corinth, 
and  the  Church  of  Rome  sent  a  most  sufficient  letter  to  the 
Corinthians,  establishing  them  in  peace,  and  renewing  their 
:  faith,    and   announcing   the    tradition    it    had    already   received 

from  the  Apostles." 

ht.  Century 

Pope  St.  Clement  of  his  own  volition  sent  an  Epistle  to  the 
Corinthians,  and  by  his  pontifical  power  settled  the  trouble  in 
the  Church  at  Corinth. 

What  a  mental  repose  it  is  to  rest  on  that  Rock  of  Safety, 
to  feel  defended  against  all  human  perils!  The  most  learned 
and  the  most  simple  in  culture,  are  equally  secure.  What  a 
consolation  to  our  hearts  to  know  that  our  dear  Lord  has  given 
us  a  sure  way  to  come  to  Him,  to  save  us  from  error,  in  mat- 
ters of  faith  and  morals. 

If  there  is  a  choice  between  the  best  of  things  of  human 
origin,  there  is  no  possible  ground  of  choice  between  the  in- 
fallible religion  given  to  us  by  God  and  the  fallible  creeds  set 
up  by  men.  To  know  the  truth  infallibly  is  to  want  it ;  we  do 
not  wish  to  bow  down  to  false  gods,  idols  of  our  own  creation 
or  of  another— we  want  to  know,  love  and  serve  Him  in  the 
way  which  He  has  marked  out  for  us,  the  Holy  Roman  Catho- 
lic Church. 

We  ask  the  crowds  in  the  street— Can  it  be  that  the  minds 
of  great  Catholic  men,  whom  all  admire,  were  held  in  slavery 
by  believing  steadfastly  in  the  doctrine  of  the  Infallibility  of 
the  Pope?  Were  not  St.  Augustine,  Dante,  St.  Francis,  Mich- 
aelangelo,  Copernicus,  Galvani,  Columbus,  Descartes,  Leonardo 
da  Vinci,  Mendel,  Madame  Curie,  Pasteur,— all  these  master 
minds,  free  in  the  liberty  of  the  law?  Is  liberty  incommen- 
surate with  law? 

Is  there  one  American  so  unworthy  as  to  deny  tne  necessity 
of  a  living  authority  to  settle  finally  the  disputes  that  arise  over 


THE  CHURCH  INFALLIBLE  293 

the  meaning  of  the  Constitution  of  our  country?  Would  it  not 
mean  in  truth,  the  political  death  of  our  free  America  to  aban- 
don the  belief  in  our  Supreme  Court? 

Neither  is  there  a  genuine  Christian,  one  who  believes  in 
the  supernatural  revelation  of  Christ,  and  rightly  conceives  of 
the  doctrine  of  Papal  Infallibility,  who  is  ready  to  abandon  the 
"freedom  wherewith  Christ  has  made  us  free,"  for  the  bondage 
which  comes  with  conceited  believing  that  the  finite  mind  can 
perfectly  interpret  the  law  given  by  Almighty  God.  It  was  to 
help  us  know  God's  law  as  it  is,  that  Christ  promised  to  be  with 
his  Apostles  "all  days,  even  to  the  consummation  of  the  world." 


.    THE  BIBLE 

CHAPTER    XII. 

We  Catholics  believe  the  Bible  to  be  God's  word— the  truth, 
even  though  there  are  many  sayings  that  we  personally  do  not 
presume  to  understand.  But  from  the  use  made  of  the  Bible  by 
Protestants  it  certainly  becomes  the  sign  of  endless  contradic- 
tion. For  if  the  Bible  be  the  one  and  only  rule  of  faith,  their 
second  principle— the  right  of  personal  interpretation  of  one 
and  all  of  its  passages— gives  as  many  interpreters  of  faith  as 
there  are  believers  in  these  two  false  principles. 

Now,  since  Catholics  are  never  called  upon  to  believe  any 
doctrine  against  right-reason,  in  our  Campaign  for  Christ  it  is 


A  Great  Crowd  In  Trinidad,  Colorado. 


THE  BIBLE  2« 

our  desire  to  show  that  belief  in  the  true  religion  constitutes  a 
perfect  intellectual  freedom  with  regard  to  the  Bible.  Surely  it 
is  plain  that  since  intellectual  freedom  must  ever  be  found  within 
God's  law,  it  is  not  to  be  found  in  a  mental  revolt  against  it. 

To  put  for  the  nonce  the  Catholic  Church,  the  one  imper- 
ishable society,  on  a  par  with  other  Christian  bodies,  we  may 
say  that  no  other  church  holds  the  Scriptures  in  higher  regard 
than  does  the  Catholic  Church  for  she  positively  insists  that 
they  are  sacred  and  inspired  by  God.  The  Vatican  Council  holds 
—as  the  Church  ever  has  held— that  the  books  in  the  Old  and 
in  the  New  Testaments. 

"Having  been    written  under  the  inspiration  of  the  Holy  Ghost, 
have  God  as  their  Author." 

This  pronouncement  is  an  article  of  faith  and  consequently 
the  Church  excommunicates  anyone  of  her  children,  priest  or 
layman,  who  dares  to  impugn  the  Divine  origin  or  authority  of 
the  Bible. 

The  rule  of  faith  for  Catholics  has  a  first  and  a  second 
term— the  Church  and  the  Bible:  the  Bible  interpreted  by  an 
infallible  interpreter — the  Church. 

Clearly,  the  crux  of  the  matter  is  to  make  plain  that  the 
Bible  is  God's  word;  to  show  that  it  is  upon  God's  own  testi- 
mony that  the  Christian  world  accepts  the  belief  in  the  Bible 
as  God's  word.  Once  it  is  made  plain  to  the  honest  man  in 
the  street  that  it  is  upon  God's  testimony,  not  upon  human 
testimony,  that  we  believe  the  Bible  to  be  His  word,  the  al- 
leged right  to  interpret  its  meaning  according  to  one's  personal 
opinion  is  seen  to  be  just  what  in  fact  it  is— a  revolt  against 
God's  authority  in  favor  of  one's  own  private  judgment. 

The  Sin  of  Adam 
The  honest  man  is  not  indifferent  as  to  this  matter.    He 
has  heard,  times  without  number,  the  Bible  quoted  otherwise, 
"to  that  doctrine  whidi  is  according  to  godliness,"  and  in  liis 


296  CAMPAIGNING  FOR  CHRIST 

heart  of  hearts  he  must  needs  love  truth.  So  when  he  hears  the 
story  of  how  the  sacred  books  were  gathered  together  under  the 
inspiration  of  the  Holy  Ghost,  he  echoes  sympathetically  St. 
Paul's  instruction  to  Timothy:  if  a  rfian  teach  otherwise. 

"He  is  proud,  knowing  nothing,  but  sick  about  questions  and 
strifes  of  words;  from  which  arise  envies,  contentions,  blasphemies, 
evil  suspicions." 

Moreover,  as  he  looks  back  at  his  own  experiences  he  sees 
that  "strifes  of  words"  with  the  consequence  of  blasphemies  do 
indeed  come  from  human  pride  and  at  once  he  sees  that  the 
notion  of  private  judgment  as  the  criterion  by  which  to  explain 
Bible  texts,  leads  to  an  utterly  chaotic  state  of  mind.  Conversely 
his  honest  mind  is  able  to  see  the  strict  reasonableness  of  the 
beHef  that  the  Paraclete  indwelKng  in  the  Catholic  Church  never 
err$  in  giving  the  Church  the  truth  as  to  the  meaning  of  Bible 
texts.  This  is  a  joy— an  emancipation  from  darkness.  With  the 
light  thrown  on  this  historic  truth,  namely,  that  Catholics  be- 
lieve the  Bible  is  the  word  of  God  on  the  authority  of  God  Him- 
self, and  that  since  the  Catholic  Church  by  the  inspiration  of 
the  Holy  Ghost  made  the  Bible  by  that  same  criterion  of  inerr- 
ancy, she  alone  has  the  authority  to  say  what  the  Bible  means. 

In  Campaigning  for  Christ  opportunities  to  set  forth  the 
difference  between  anybody's  and  everybody's  doctrine  concern- 
ing the  Bible,  and  that  rightly  held  by  the  Catholic  Church,  are 
frequent,  since  every  member  of  every  one  of  the  Protestant  sects 
rests  his  dx)ctrine  upon  his  own  private  judgment.  During  the 
question  period  someone  often  wants  a  minute  to  prove  by  the 
Bible  that,  for  instance,  his  particular  view  is  the  doctrine  of 
Christ.  It  may  be  a  point  as  to  baptism,  or  a  denial  of  the  doc- 
trine of  "confession  of  sins  to  a  priest.'^  But  whatever  the  diffi- 
culty in  determining  the  rule  of  faith  for  the  Christian  world, 
the  question  that  should  come  first  is:  What  Church  gave  the 
Bible  to  the  followers  of  Christ?  Then  by  the  process  of  elim- 
ination wc  bring  our  audience  to  the  realization  that  we  must 


THE  BIBLE  297 

believe  God  rather  than  men.  Of  course,  «ot  all  are  satisfied, 
but  all  know  that  we  have  neither  been  confused  nor  confounded. 
Is  the  Bible  the  product  of  the  Lutheran  Church  ?  If  so,  it  was 
not  in  existence  before  1520.  What  then,  was  the  rule  of  faith 
by  which  Christians  were  guided  from  the  time  of  Christ  up  to 
Uiat  of  Martin  Luther?  Did  the  Bible  come  from  the  Presby- 
terian Church?  If  so,  Christians  were  without  the  "good  book" 
up  to  the  year  1560.  If  it  be  of  Baptist  origin  then  there  was 
no  Bible  before  1608.  Even  though  a  grotesque  defense  stands 
for  any  one  of  these  particular  dates,  as  the  advent  of  the  Bible, 
the  Christian  Scientists  were  pleased  to  await  the  coming  of 
Mrs.  Eddy  to  give  to  them  the  "Key  to  the  Scriptures"— a  brand 
new  rule  of  faith. 

Yet,  after  all,  the  Bible  to  them  is  a  mere  matter  of  mental 
delusion.  The  simple  fact  is,  as  everybody  knows,  that  the 
Bible  was  in  use  more  than  a  thousand  years  before  Protestantism 
appeared  to  dispute  the  living  voice  of  Christ's  Vicar.  Since 
then,  in  time,  the  Bible  has  been  so  long  in  the  world,  does  any- 
body know  where. it  came  from?  Surely,  it  did  not  come  to 
earth  as  the  Book  of  Mormon  is  said  to  have  come,  down  from 
Heaven  to  Joseph  Smith,  on  plates  of  gold,  together  with  two 
stone  spectacles  "Urim  and  Thummim"  through  which  to  read 
the  message.  No,  not  in  such  a  spectacular  way.  Yet  the  books 
making  up  the  Bible  did  come  from  God  through  human  agents 
—Moses,  David,  Isaias,  Matthew,  Mark,  Luke,  John,  St.  Paul, 
St.  Peter  and  others. 

Let  us  press  the  point:  How  do  Protestants  know  that  the 
Bible  came  from  God?  May  we  assume  that  they  rely  upon 
the  religious  quality  of  the  Sacred  Scriptures  as  sufficient  evi- 
dence to  isolate  them  from  all  other  Christian  writings,  such,  for 
instance,  as  the  "Following  of  Christ"  by  Thomas  a  Kempis? 
We  may  not,  for  everybody  knows  that  Protestants  accept  the 
Bible  as  God's  word— their  rule  of  faith.  This  Book  that  they 
set  up  as  their  only  rule  of  faith,  comes  from  the  hands  of  the 


298  CAMPAIGNING  FOR  CHRIST 

Catholic  Church.  To  be  sure  they  amend  it  here  and  there  by 
significant  additions  and  by  wholesale  subtractions.  This  they 
justified  upon  the  principal  of  "private  judgement."  But  when 
Luther  had  substituted  the  "pope  of  the  printed  page"  for  the 
head  of  Christ's  Church  on  earth,  he  then  used  his  "right"- to 
make  the  printed  page  say  what  he  wanted  it  to  say.  A  case  in 
point  is  the  addition  of  the  word  alone. 

"I  know  very  weU  that  tlie  word  'alone'  is  not  in  the  Latin  and 
Greek  text;  but  Dr.  Martin  Luther  will  have  it  so,  and' I  order  it  to  be 
so  and  my  will  is  reason  enough." 

How  quickly  intellectual  pride  mounts  up  to  the  supreme 
seat  of  authority  1 

Search  the  Scriptures 

Prixaie  judgment  as  a  guide  to  Christian  truth  plays  many 
a  prank  with  common  sense  when  a  Bible  Christian  is  in  want 
of  an  argument  to  "down  the  Pope,"  and  although  the  open  air 
campaigner  may  be  surprised  by  the  seemingly  utter  absence 
of  the  universal  gift  of  reason  in  the  question,  yet  he  should  be 
ready  to  show  his  audience  how  crooked  is  the  course  a  man's 
mind  may  take  in  defence  of  the  Bible,  as  against  the  authority 
of  the  Catholic  Church.  An  objector,  questioning  the  right  of 
the  Church  in  matters  of  doctrine,  may  create  a  tense  moment 
by  the  query:  "Did  not  Christ  say  "Search  the  Scriptures'? 

Truly  those  words  are  Christ's  own.  But  why  should  they 
be  applied  to  the  doctrines  of  the  Catholic  Church,  since  at  the 
time  Chris't  uttered  those  words  no  single  word  of  the  New  Tes- 
tament had  been  written?  For  it  is  a  simple  historic  fact  that 
Christ's  Church  is  prior  in  time  to  the  Christian  Bible.  If  the 
questioner  will  kindly  examine  these  words  in  their  setting  as 
St.  John  records  them  in  the  fifth  chapter  of  his  Gospel,  it  must 
be  recognized  that  they  have  no  reference  whatsoever  to  the 
books  of  the  New  Testament.  Christ  was  not  laying  down  the 
law  for  Christian  belief  in  Him  as  the  Son  of  God.    Quite  other- 


THE  BIBLE  299 

wise!  Christ  was  in  fact  reproving  the  Pharisees— those  Jews, 
who,  while  proving  their  belief  in  everlasting  life  by  their  read- 
ing of  the  Old  Testament,  were  the  while  den)ang  the  advent  of 
the  Messias,  the  Christ  Who  stood  before  them,  of  Whom  their 
Scriptures  foretold  in  ample  testimony.  In  a  word,  Christ  said 
to  those  Jews,  search  the  Scriptures  and  you  shall  find  that  -I  am 
the  Son  of  God.  Those  words  of  Christ  are  now  addressed  to 
those  orthodox  Jews  who,  though  they  read  the  Hebrew  Bible, 
shut  their  eyes  to  the  truth  that  Christ  is  the  fulfilment  of  the, 
Old  Law,  and  that  He  established  the  New  Law— in  the  King- 
dom of  Heaven  on  earth.  Thus  the  Catholic  Church  is  the  one 
and  the  only  Church  of  Almighty  God. 

•*Seach  the  Scriptures — the  same  are  they  which  testify  of  Me" 
JohnV-39). 

How  then,  since  not  one  word  of  the  New  Testament  had 
yet  been  written,  shall  the  most  zealous  Bible  Christian  retain 
his  common  sense  while  contending  that  Christ  is  here  giving  in- 
struction to  us  to  search  the  scriptures  of  the  New  Testament 
to  learn  His  doctrine  ?  The  New  Law  He  gave  into  the  keeping 
of  His  Church  that  shall  outlast  the  end  of  time. 

Rule  of  Faith 

How  was  it  possible  for  those  Christians  of  the  first  two 
or  three  centuries  to  have  so  gloriously  lived  the  Christian  life 
if  the  Bible  and  the  Bible  alone  set  forth  the  standards  by  which 
to  guide  followers  of  Christ?  Obviously  the  answer  is— It  were 
impossible  to  know  the  way,  the  truth,  and  the  light  from  the 
pages  of  the  Gospel,  since  there  was  no  sacred  canon  during 
those  earliest  years,  when  lovers  of  Christ  were  giving  their  life's 
blood  in  defence  of  their  faith.  With  no  Bible  extant  thousands 
attained  to  the  Beatific  Vision. 

No,  not  the  Bible  but  tjie  Church  is  first  and  foremost  in 
setting  the  bounds  of  the  New  Law  and  judgment  thereof.  As  a 
matter  of  historic  fact  the  first  book  in  the  New  Testament,  the 


300  CAMPAIGNING  FOR  CHRIST 

Gospel  of  St.  Matthew,  was  not  written  until  six  years  or  mure 
after  our  Lord's  ascension  into  heaven,  and  St.  John's  Gospel 
was  not  in  existence  until  about  the  year  A.  D.  100.  Yet  the 
Church  entered  upon  her  mission  immediately.  Mathias  was 
appointed  to  make  four  square  the  Sacred  College  that  the  whole 
known  world  might  be  evangelized  by  apostolic  preaching  of 
Christ  and  Him  Crucified.  The  Council  of  Jerusalem  was  as- 
sembled, the  Jewish  Ceremonial  law  was  officially  abrogated, 
and  St.  Peter  had  converted  thousands  before  a  word  of  the  New 
Testament  was  penned.  St.  Thomas  preached  the  word  of  Christ 
to  the  Indians,  St.  Thaddeus  to  the  Mesopotamians,  St.  Bartho- 
lomew to  the  Parthians.  So  diligently  had  the  Apostles  per- 
formed their  work  of  evangelizing  mankind  by  word  of  mouth 
that  St.  Paul  could  say : 

"Your  faith  is  spoken  in  the  whole  world"   (Rom.  1-8.) 

All  this  before  the  Bible— the  known  word  of  Almighty  God 
—was  extant  in  written  form  to  enrich  the  knowledge  of  Chris- 
tians! What  then,  we  ask  the  man  in  the  street,  was  the  one 
and  only  rule  of  faith?  Surely  it  is  absurd  to  say,  The  Bible. 
Indeed  it  is  indisputable  that  the  rule  of  faith  was  then,  as  it 
is  now,  in  the  keeping  of  Christ's  apostles,  the  Living  Church. 
The  Bible,  authoritatively  pronounced  as  God's  Word  by  Christ's 
Church,  is  made  up  of  73  books,  46  in  the  Old  Testament  and  27, 
in  the  New  Testament.  Twenty-one  of  the  New  Testament 
Books  are  Epistles.  Some  of  these  letters  were  addressed  to 
then  existing  congregations— churches  under  the  universal  head- 
ship of  the  Pontiffs,  St.  Peter,  St.  Linus,  St.  Anacletus,  St.  Cle- 
ment, and  intended  for  those  congregations  to  whom  they  were 
addressed;  others  of  the  Epistles  were  addressed  to  particular 
individuals  for  their  personal  guidance. 

The  obvious  conclusion  is  that  there  were  congregations  of 
the  faithful  to  whom  these  letters  were  written,  and  there  is  in 
them  no  evidence  whatsoever  to  suggest  that  it  was  the  expecta- 
tion of  the  writers  that  what  they  had  written  would  one  day 


THE  BIBLE  *  301 

be  gathered  together  to  become  a  part  of  the  i\cw  restament. 
Neither  is  there  in  them  a  paragraph  to  warrant  the  conclusion 
that  one  day  these  writings,  together  with  others,  were  as  the 
Bible  to  supplant  the  living  voice  of  the  Church  as  the  rule  of 
faith. 

To  our  outdoor  audiences  we  show  that  St.  Paul  would  not 
have  written  to  Timothy,  the  Bishop  of  Ephesus,  nor  to  the 
flourishing  churches  in  Corinth,  Galacia,  Colossa,  nor  to  tne 
Hebrew-Christians  in  Palestine,  admonishing  the  converts  to  be 
firm  in  their  faith,  to  beware  of  false  prophets,  and  setting  down 
the  ecclesiastical  discipline  to  be  maintained,  had  these  churches 
been  non-existent.  The  dullest  man  must  see  that  there  was  a 
Christian  rule  of  faith  prior  to  the  existence  of  the  Bible. 

We  follow  up  this  historic  testimony  by  argument,  showing 
how  far  short  this  notion,  that  the  Bible  is  the  one  and  only  rule 
of  faith,  falls  in  the  recognition  of  the  goodness  of  God  in  the 
religious  care  of  His  children.  If  a  book,  even  though  it  be 
God's  word,  were  indeed  the  rule  of  faith,  how  hard  the  fate 
of  the  illiterate!-  At  best  they  must  take  man's  word  in  the  place 
of  God's  word  for  their  rule  of  faith.  Again,  how  about  those 
who  although  educated  in  their  own  language  were  unable  to  read 
the  language  in  which  the  Gospels  and  Epistles  were  written? 
Still  further,  during  all  those  centuries  before  the  art  of  printing 
was  invented  (1438)  it  is  certain  that  Christian  congregations 
possessed  but  a  limited  number  of  copies  of  the  Bible.  What 
difficulties  are  here  brought  to  view  for  those  who  insist  that 
the  Bible  is  the  one  and  only  rule  of  faith— thus  denying  that 
faith  comes  by  hearing  the  voice  of  Christ  through  His  Apostles. 

It  is  self-evident  that  the  Bible  is  not  a  textbook  of  Christian 
faith.  It  is  rather  a  supernatural  revelation  of  the  existence,  of 
God,  of  His  absolute  perfection;  an  explanation  of  human  na- 
ture; why  there  is  sin  in  the  world.  While  indeed  the  Bible 
does  set  forth  the  laws  that  govern  man  in  his  journey  from  the 
cradle  to  the  grave,  telling  the  everlasting  state  of  the  disobed- 


802  CAMPAIGNING  FOR  CHRIST 

ient  in  contrast  to  him  who  subjects  his  will  in  obedience  to  the 
will  of  God;  telling  the  story  of  the  Expected  of  Nations,  of 
the  love  of  our  Divine  Lord  for  us,  His  example  that  we  must 
follow  if  we  would  rise  in  glory;  of  His  death  upon  the  Cross 
for  our  redemption;  telling  of  the  Church  He  established,  of 
His  Ascension  into  heaven,  the  Bible  is  not  a  structural,  a  meth- 
odical and  exhaustive  presentation  of  Christian  doctrine. 

Truly,  the  Bfble  is  for  our  guidance,  as  interpreted  by  the 
Church.  Chronologically  and  historically  the  Church  is  prim- 
ary as  the  rule  of  faith,  the  Bible  being  historic  evidence  of  the 
life  of  Christ  and  of  the  establishment  of  the  New  Law— the 
Church  against  which  the  gates  of  hell  prevaileth  not. 

In  the  Old  as  in  the  New  Law,  the  Church  preceded  the 
Scriptures.  To  Moses  was  given  the  Ten  Commandments  and 
the  authority  to  establish  a  church ;  Aaron  was  clothed  with  the 
authority  of  the  Levitical  priesthood;  the  synagogue  was  di- 
rected by  the  chiefs  as  is  made  plain  in  Exodus,  before  Moses 
wrote  one  word  of  the  Pentateuch.  In  fact  the  last  Book  in 
the  canon  of  the  Old  Law  was  not  written  until  shortly  before 
the  coming  of  the  long-expected  Messiah. 

It  should  be  plain  to  the  unbiased  mind  that  a  publishing 
house  is  but  a  secondary  means  of  bringing  souls  to  the  source 
of  salvation— one  of  the  many  extensions  of  the  art-principle  with 
which  God  has  gifted  the  sons  of  men.  For  Christ's  command 
was  specific.  It  was  not  to  read  the  Christian  Bible— that  was 
yet  to  be.  Not  even  that  Christians  should  read  the  Old  Testa- 
ment. No,  it  was  Christ's  command  to  hear  His  Church— to 
preach  His  then  unwritten  Gospel  to  all  creatures. 

To  make  more  emphatic  the  difference  between  the  rule  of 
faith  as  given  by  Christ  and  that  of  the  Bible  arbitrarily  selected 
by  Protestantism,  we  contrast  God's  authority  with  that  set  up 
by  men,  a?nd  ask  the  man  in  the  street  to  take  his  choice.  Take 
that  commanded  by  God  or  that  set  up  by  men. 


THE  BIBLE 


303 


Catholic's  Choice 

Christ  said  to  His  Apostles 
"And  if  he  will  not  hear  the 
Church,  let  him  be  to  thee  as  the 
heathen  and  publican"  (Matt. 
XVIII-17).  "Go  teach  all  nations 
Preach  the  gospel  to 
every  creature:  teaching  all  men 
to  observe  all  things  whatsoever 
I  have  commanded  you;  he  that 
heareth  you,  heareth  Me;  I  am 
with  you  all  days  even  to  the  con- 
summation of  the  world." 

St.  Paul  says:  "Faith  cometh  by 
hearing''  (Romans  X17). 


Protestant's  Choice 

"Neither  the  doctrines  of  Lu- 
ther, nor  that  of  Calvin,  ot  Mel- 
anchton  is  to  be  taken,  nor  the 
Confession  of  Augsburg  or  Gen- 
eva, nor  the  catechism  of  Heidel- 
berg, nor  the  Articles  of  the  Ang- 
lican Church,  nor  even  the  har- 
mony of  all  the  Protestant  confes- 
sions, but  that  which  they  all 
subscribe  to,  as  the  perfect  rule 
of  their  faith  and  actions,  that  is 
to  say,  the  Bible.  Yes,  the  Bible 
and  the  Bible  alone  is  the  Relig- 
ion of  Protestants."  (Dr.  Chil- 
li'ngworth,  "Religion  of  Protes- 
tants", Chap.   VI,   5-6). 

"Protestantism  is  a  term 
which  roughly  describes  hund- 
reds of  religious  organizations.  .  . 
(that)  possess  in  common  many 
characteristics  which  arise  from 
their  acceptance  of  th«  Bible  as 
the  final  authority  in  faith  and 
practice."  (Rev.  Shailer  Math- 
ews, North  Am.  Review.  May 
1923). 

However  sophistical  may  be  tlse  arguments  that  succeed  in 
persuading  others  that  the  Bible  is  the  rule  of  faith,  for  the 
many  differing  Christian  sects,  Catholics  beheve  that  Christ 
commanded  all  men  to  hear  His  Church,  the  Catholic  Church, 
which  those  who  are  as  the  "heathen  and  publican"  shall  not 
succeed  in  overthrowing.  Catholics  believe  that  the  Church 
Universal,  presei^ved  from  error  by  the  indwelling  of  the  Holy 
Ghost,  pronounced  those  specific  books  that  make  up  the  Bible, 
to  be  the  word  "of  God.  Here  is  no  confusion;  God  gives  to 
mankind  the  BiMe  to  enrich  the  knowledge  of  man  and  of  God. 


Making  up  the  Bible 
The  average  man  is  so  lacking  ia  tbe  historic  sense  o^ 
Christead©m      &at     he     takes      it     for     granted      that     thie 
Bible  is  something  quite  independeat  of  the  life  of  the  Cath- 


304  CAMPAIGNING  FOR  CHRIST 

olic  Church.  It  is  his  rather  vague  opinion  that  the  priests 
make  little  or  nothing  of  it  and  that  the  laity,  if  not  forbidden 
to  read  it,  do  not  in  fact  know  much  of  anything  as  to  its  con- 
tent. This  utter  misconception  is  now  and  again  brought  to 
our  notice  by  a  man,  or  woman,  who  pauses  at  the  back  of  the 
van  to  announce:  "I  read  my  Bible,  it  is  the  most  precious 
thing  I  have."  These  words  are  emphasized  by  the  act  of  flash- 
ing from  out  his  pocket  a  give-away  Testament,  or  merely  the 
Gospel  of  St.  Matthew  or  St.  John.  The  notion  in  the  vulgar 
mind  that  the  Catholic  disregards  the  Bible  is  so  ingrained  that 
we  find  it  worth  while  to  give  some  of  the  facts  with  regard  to 
the  makeup  of  Holy  Scripture. 

Before  the  sacred  cannon  was  established,  there  were  a 
variety  of  Christian  writings  in  circulation  in  the  several 
churches  East  and  West.  For  some  three  hundred  years  it 
rested  with  the  local  churches  to  select  from  those  authors  what 
seemed  best  suited  to  induce  the  religious  life.  Yet,  it  was  but 
natural  that  there  were  rather  sharp  differences  as  to  the  author- 
ity, the  apostolicty  of  some  of  these  writings. 

As  is  ever  the  case,  when  the  need  of  definition  is  felt,  uni- 
versally, the  Church  enters  upon  the  scene  to  make  known  the 
truth  in  the  case.  It  was  in  the  year  393  A.  D.  in  the  Synod  of 
Hippo  that  the  Bishops  of  the  Catholic  Church  came  to  an 
agreement  as  to  the  books  that  should  make  up  the  Canon  of 
the  Holy  Scriptures.  And  it  was  in  the  Council  of  Carthage 
(397  A.  D.)  that  the  Bishops  finally  determined  the  Canon  and 
decreed  that  its  decision  be  sent  to  Rome  for  confirmation,  thus 
making  it  binding  upon  the  consciences  of  Catholics  for  all  time. 
Again  in  the  second  Council  of  Carthage,  419  A.  D.  the  former 
decree  was  affirmed.  So  also  in  the  Council  of  Florence  (1442 
A.  D.)  and  in  the  Council  of  Trent  (1546)  were  reaffirmed  the 
decrees  that  had  determined  the  books  that  make  up  the  Bible. 

Since  we  have  the  selfsame  Bible  today  that  was  given  to 
the  world  in  the  year  397,  in  the  Council  of  Carthage,  the  in- 


4y 


HE  BIBLE  305 

quiier  as  lo  the  authoritative  establishment  of  the  Sacred  Canon 
should  be  satisfied  that  the  Catholic  Church  does  not  change 
her  mind,  and  furthermore  that  the  entire  Christian  world  was 
content  to  take  the  Bible  and  to  retain  the  Bible,  as  it  came 
into  their  possession  during  all  those  centuries  up  to  the  time  of 
Protestantism.  Catholics  rejoice  in  the  possession  of  God's  holy 
word,  given  to  mankind  by  an  infallible  Church,  Christ's  Church. 
Catholics  believe  the  Bible,  the  whole  Bible,  with  no  additions 
and  no  subtractions,  to  be  the  inspired  word  of  God.  We  say 
today  what  St.  Augustine  said  in  the  fourth  century: 

"I  would  not  believe  the  gospel  unless  moved  thereto  by  the 
authority  of  the  Church"    (Contra.   Epis.  Fund.). 

Simply  stated  there  is  all  the  difference  in  the  world  be- 
tween the  authority  accepted  by  the  Catholic  and  that  accepted 
by  the  Protestant,  with  regard  to  the  makeup  of  the  Bible.  Cath- 
olics accept  the  Bible  upon  God's  word  as  spoken  by  Christ's 
Apostolic  Church.  Protestants  accept  a  Bible  made  up  by  men 
who  selected  specific  books  and  rejected  other  specific  books, 
which  as  one  whole  form  the  Bible  as  Christ's  Church  first 
gave  it  to  all  men  of  all  nations. 

Since  then  it  is  to  be  seen  that  Catholics  accept  the  Bible 
upon  Divine  authority,  while  Protestants  accept  their  Bible 
upon  the  authority  of  a  human  agency,  one  calling  himself 
Christian  must  choose  between  the  belief  in  God's  authority 
for  the  Bible  in  use  by  Catholics,  and  man's  authority  for  a 
Bible  used  by  Protestants.  Surely,  Catholics  are  happy  in  their 
choice. 

From  the  days  of  St.  Dama'sus,  the  then  reigning  Pontiff, 
(A.  D.  397)  Catholics  have  entertained  no  doubt  that  all  the 
books  in  the  Bible  are  inspired  by  God.  Yet,  in  making  up 
their  Bible,  Protestants  discarded  seven  of  the  books  in  the  Old 
Testament.  A  further  crippling  of  God's  Word  is  found  in  their 
emendations  and  interpretations  of  other  books,  which  are  in- 
cluded in  the  content  of  their  Bible.    Thus  is  doctrinal  confu- 


306  CAMPAIGNING  FOR  CHRIST 

sion  a  mark  of  Protestant  handiwork  in  contrast  to  the  unity  o. 
Catholic  understanding  of  Christian  doctrine  found  in  the  Bible. 

If  the  reason  be  given  that  there  were  some  doubts  as  to 
the  authenticity  of  the  rejected  books  in  the  early  Church,  the 
answer  is  that  all  doubts  were  removed  and  the  Bible  as  it  is 
was  unanimously  accepted  when  the  Church  in  the  fourth  cent- 
ury gave  the  final  decision  in  the  matter,  just  as  a  disputed 
question  was  settled  for  all  time  in  the  first  Chrisjtian  Council 
at  Jerusalem.  Thus  the  historic  incidents  stand.  Protestants 
rejected  specific  parts  of  the  Bibk  that  had  been  in  universal 
use  for  a  thousand  years  before  Protestantism  vexed  the  Christ- 
ian mind,  and  by  Jews  for  centuries  before  Christ  established 
His  Church. 

The  reason  given  (that  there  were  some  doubts  of  certain 
books  in  the  early  Church)  is  not  reasonable  since  other  books, 
the  Epistles  of  St.  Jude,  St.  James,  the  2d  St.  Peter,  the  2d  and 
3d  of  St.  John,  St.  Paul's  Epistle  to  the  Hebrews,  also  the  Apoc- 
alypse of  St.  John  (Revelation),  that  were  disputed  by  the  early 
Christians  before  the  Sacred  Canon  was  made  up  are  found 
within  the  Protestant  Bible  today.  Surely  one  and  the  same 
reason  cannot  serve  for  two  opposite  courses  since  reason  is  not 
a  rule  for  caprice,  but  rather  a  mental  course  that  gives  no 
quarter  to  prejudice. 

It  is  worthy  of^note  in  this  connection  that  the  Protestant 
Bible  contains  no  book  that  is  not  a  part  of  the  Sacred  Canon 
given  to  us  by  the  authoritative  Church.  Yet  there  were  many 
notable  Epistles  and  Gospels  in  use  during  the  first  years  of 
the  infant  Church  which  do  not  form  a  part  of  the  Bible. 
Among  them  there  is  extant  today  the  Gospel  of  St.  Thomas, 
the  Gospel  of  St.  James,  the  Gospel  according  to  the  Hebrews, 
the  Apocalypse  of  St.  Peter,  St.  Paul's  Epistle  to  the  Laodi- 
cearfs,  the  Epistles  of  St.  Clement,  of  St.  Barnabas,  of  St.  Poly- 
carp,  of  St.  Bai-fholomew,  of  St.  Philip,  ©f  the  Shepherd  ef 


THE  BIBLE  307 

.^oiiiiao,  tne  Acts  of  Pilate,  of  Thecla,  ot  I'aul,  the  Apostolic 
Constitutions,  the  Doctrine  of  the  Twelve  Apostles,  and  others. 

Evidently  the  "Reformers"  of  the  16th  century  were  more 
cautious  than  those  who  lay  hold  upon  sacred  things  of  our  day. 
For  although  they  rejected  certain  books  as  uninspired,  they  re- 
frained from  introducing  books  that  have  not  the  sacred  seal 
upon  them. 

We  find  that  an  historic  defence  of  the  Bible  as  God's 
Word  is  most  interesting  to  the  men  at  our  street  meetings.  The 
pressure  of  radicalism,  of  infidelity,  is  so  great  upon  the  pc^u- 
lace,  that  men  welcome  a  prop  against  the  breakdown  of  re- 
ligious sanction,  even  though  they  themselves  are  victims  to 
a  greater  or  less  degree  of  the  propaganda  of  radicalism. 

In  stressihg  the  violation  of  historic  truth  with  reference 
to  the  makeup  of  the  Bible,  we  point  out  the  necessity  of  be- 
ginning at  the  beginning.  It  will  not  do  to  start  ofi  with  the 
Protestant  Bible,  with  the  false  principle  of  private  judgment, 
as  the  basis  of  investigation,  since  in  a  dispute  between  the 
earlier  claimants  of-  this  "right"  and  those  who  have  extended 
the  vagary,  it  were  merely  a  case  of  the  pot  calling  the  kettle 
black.  And  although  we  have  sympathy  for  those  who  grieve 
only  while  viewing  the  disasters  wrought  by  a  break-neck  speed 
of  the  use  of  private  judgment,  we  see  the  case  all  too  plainly 
to  take  sides  in  such  an  issue,  for  black  is  black  and  white  is 
white,  when  it  comes  to  a  choice  of  basic  principles.  A  ease  ia 
point  may  be  useful:  Dr.  John  Roach  Stratton,  calling  himself 
a  "Fundamentalist",  assails  the  Brow^n  University  President, 
and  other  prominent  Protestant  theologians,  for  teachings  com- 
parable to  those  of  Voltaire,  Paine  and  Ingersoll,  and  in  conse- 
quence, the  question  immediately  arises,  does  God  or  man 
supply  Dr.  Stratton  with  the  credentials  of  right  judgment 
as  to  sound  Christian  doctrine  ?  »  The  fact  is  patent  that  Dr. 
Stratioa's  credentials  are  man-made,  being  based  upon  Prot- 


308  CAMPAIGNING  FOR  CHRIST 

estant  principles,  his  very  own.  So  also,  is  the  case  of  the  several 
gentlemen  whom  Dr.  Stratton  would  have  resign  their  pro- 
fessorships. 

The  New  York  Times  (July  3d,  1922)  publishes  a  list  of 
these  Protestant  theologians  whom  the  pastor  of  Calvary  Bap- 
tist Church,  N.  Y.  City,  deems  disqualified  for  teaching. 

"The  Rev.  Dr.  Henry  Clay  Vedder,  Professor  of  Church  History, 
Crozer  Theological  Seminary,  Chester,  Pa, 

The  Rev.  Dr.  Spencer  Byron  Meeser,  Professor  of  Systematic 
Theology,  Crozer  Seminary. 

The  Rev.  Dr.  Frank  G.  Lewis,  librarian  of  Crozer  Seminary. 

The  Rev.  Dr.  W.  H.  P.  Faunce,  President  of  Brown  University, 
Providence,  R.  I. 

^he  Rev.  Dr.  William  Frederick  Bade,  Professor  of  Semitic 
Languages,  Pacific  Baptist  Theological  Seminary,  Berkeley,- Cal. 

The  Rev.  Dr.  Gerard  Birney  Smith,  professor  of  Christian  The- 
ology, Chicago  University. 

Dr.  Shaller  Mathews,  Dean  of  the  Divinity  School,  Chicago 
University. 

Dr.  Stratton  also  included  in  his  list  of  Baptist  infidels  two  em- 
inent theologians  now  dead.  These  were  Dr.  Walter  Rauschenbusch, 
who  taught  for  many  years  in  Rochester  Theological  Seminary, 
Rochester,  N.  Y.,  and  Dr.  William  Newton  Clarke,  who  for  many 
years  was  a  professor  in  Colgate  University,  Hamilton,  N.  Y." 

Dr.  Stratton  gives  long  quotations  from  the  writings  of 
these  gentlemen  in  proof  of  his  contention  that  between  the 
teachings  of  professed  infidels  and  the  opinions  of  the  men 
given  in  his  list,  the  difference  in  doctrine  is  one  of  degree,  not 
one  of  kind.  Pity  'tis,  'tis  true!  But  the  greater  pity  is  that 
the  same  thing  is  true  of  Dr.  Stratton's  doctrine,  for  all  alike 
rest,  in  matters  religious,  upon  human  authority,  be  it  in  mak- 
ing up  their  Bible,  or  in  the  interpretation  of  the  Bible  Protes- 
tants have  made  up. 

The  Bible  Belongs  to  The  Church 
Not  infrequently  someone  at  our  meeting  offers  us  a  leaflet 
or  pamphlet  containing  a  denunciation  of  the  Church  for  its  al- 
leged offence  in  keeping  the  Bible  from  the  laity.     The  giver 
is  often  a  follower  of  Spurgeon,  a  passer-out  of  the  matter 


THE  BIBLE  309 

printed  by  the  Bible  Student's  Association,  the  Seventh-Day 
Adyentists,  or  from  some  other  less  reputable  source.  We  take 
all  such  advances  as  an  invitation  to  explain  the  relation  of  the 
Bible  to  the  Church,  and  to  make  it  plain  that  the  charge 
against  the  Church  of  keeping  the  Bible  from  the  knowledge  of 
the  laity,  is  like  charging  Christ  with  driving  out  devils  by  the 
power  of  Beelzebub,  the  prince  of  devils.  We  show  that  because 
of  his  regular  attendance  every  Sunday  at  Mass,  from  the  be- 
ginning of  the  ecclesiastical  year  to  its  close,  the  Catholic  gains 
an  understanding  of  the  moral  requirements  of  a  complete  Chris- 
tian character,  from  the  reading  of  the  Gospel  by  the  priest. 
Thus  the  Catholic  has  not  merely  a  hit-or-miss  acquaintance 
with  Holy  Scripture,  since  throughout  the  year  as  one  text 
follows  another,  there  is  set  forth  the  Christian  doctrine  as  one 
structural  whole.  Moreover,  the  sermon  on  the  Gospel  inter- 
prets its  meaning  and  enforces  its  precepts.  So  it  may  be  said, 
since  faith  comes  by  hearing,  that  the  Catholic  is  well  instructed 
in  the  Word  of  God  by  his  attendance  at  Mass. 

Recently  a  copy  of  The  Signs  of  the  Times  (Nov.  16,  1920) 
was  presented  to  us,  containing  a  two-page  article  entitled  ^^Does 
Catholicism  Favor  Bible  Study  by  the  Laity?"  Personifying 
Catholicism  the  answer  is  that  counsel  given  by  Cardinal 
Gibbons : 

"Above  all  other  books,  choose  the  sacred  Sriptures.  There  is 
a  special  grace  attached  to  the  reading  of  the  Inspired  volume.  It  will 
injipart  to  your  soul  a  solid,  sturdy,  rational,  and  healthy  piety.  By 
meditating  on  the  sacred  Scriptures  you  will  nourish  your  soul  with 
the  bread  of  life." 

Yet,  with  this  statement  of  a  renowned  Catholic  authority, 
an  American  of  the  utmost  integrity  and  the  highest  standing, 
the  writer  by  spurious  quotations  would  prove  that  the  Cath- 
olic Church  is  against  placing  the  Bible  in  the  hands  of  the 
laity.  We  present  three  of  these  spurious  quotations  and  in 
parallel  columns  the  true  content  found  in  the  pronouncement 
of  the  Council  of  Trent,  of  Pope  Leo  XII,  and  of  Pope  Pius  IX 


310 


CAMPAIGNIKG  FOR  CHRIST 


"The  Signs  of  the  Times'* 

"The  Council  of  Trent  (1563) 
— that  has  had  most  to  do  offic- 
ially with  making  the  Roman 
Catholic  Church  what  it  is  — 
withholds  forgiveness  of  sins  from 
any  iman  who  shall  dare  even  to 
have  a  Bible  in  the  vulgar  tongue 
without  a  license  from  his  eccles- 
iastical superior." 


"Pope  Leo  XII  issued  an 
encyclical  against  Bible  societies 
In  1824.  .  'The  spread  of  the  Bible 
in  the  language  of  the  people  is  a 
fatal,  a  godless  invention  which, 
by  rheans  of  a  perverted  interpre- 
tation, niakes  the  Bible  a  gospel 
of  the  devil.'  " 


"Pope  Pius  IX,  in  his  en- 
cyclical of  November,  1854,  an- 
athematized 'those  very  crafty 
and    most   deceitful    (vaferrimee) 


The   Council   of   Trent. 

The  Council  of  Trent,  fol- 
lowing ihe  examples  of  the  ortho- 
dox Fathers,  receives  and  vener- 
ates with  an  equal  affection  of 
piety,  and  reverence,  all  the  books 
both  of  the  Old  and  the  New 
Testament,  seeing  that  one  God 
is  the  author  of  both,  as  also  the 
said  traditions,  as  well  as  those 
appertaining  to  faith  as  to  morals, 
as  having  been  dictated,  either  by 
Christ's  •.)wn  word  of  mouth,  or 
by  the  Holy  Ghost,  and  preserved 
in  the  Catholic  Church  by  a  con- 
tinuous succession."  (Here  the  73 
books  are  named)  "But  if  anyone 
receive  not,  as  sacred  and  canon- 
ical, the  said  books  entire  with  all 
their  parts,  as  they  have  been 
usually  read  in  the  Catholic 
Church,  and  as  they  are  contained 
in  the  old  Latin  Vulgate  edition; 
and  knowingly  and  deliberately 
condemns  the  traditions  afore- 
said; let  him  be  anathema." 

(4th  Session.   April  8,  1546). 

Pope  Leo  XII 

"You  are  aware,  venerable 
brothers,  that  a  certain  Bible  So- 
ciety is  impudently  spreading 
throughout  the  world,  which,  de- 
spising the  traditions  of  the  holy 
Fathers  ajid  the  decree  of  the 
Council  of  Trent,  is  endeavoring 
to  translate,  or  rather  to  prevert, 
the  Scriptures,  into  the  vernacu- 
lar of  all  nations ....  It  is  to  be 
feared  'hat  by  false  interpreta- 
tion, the  Gospel  of  Christ  will  be- 
come the  gospel  of  men,  or  still 
worse,  the  gospel  of  the  devil." 
(Ency.  "Ubi  Primun"  May  5, 
1842). 

Pope  Pius  IX 

"These  crafty  Bible  Soci- 
eties, which  renew  the  ancient 
guile  of  heretics,  cease  not  to 
thrust  their  Bibles  upon  all  men. 


THE  BIBLE  31! 

bocicties  railed  Bible  societies,  even  the  unlearned — translated 
which  tiiiust  the  Bible  into  the  against  tne  laws  of  the  Churchy 
hands  of  incxporienced  youth.'  "  and  often  contain  false  explana- 
tions of  the  text.  Thus  the  divine 
traditions,  the  teachings  of  the 
Fathers,  and  the  authq^ty  of  the 
Catholic  Church  are  rejected,  and 
everyone  in  his  own  way,  inter- 
prets the  words  of  the  Lord,  and 
distorts  their  meaning,  thereby 
falling  into  miserable  errors." 
(Ency.  "Qui  Pluribus"  Nov.  9, 
1846.) 

ULitct.niy  the  Catholic  Church  is  against  the  circulation 
of  perverted  translations  of  the  Bible,  and  too,  she  is  naturally 
against  the  indiscriminate  distribution  of  the  pure  text,  for  the 
word  of  God  should  be  used  reverently. 

As  a  matter  of  historic  fact  the  Catholic  Church  ever  de- 
fends the  Bible  against  mutilation,  because  God's  Word  is  her 
very  own— a  possession  of  Christ's  Kingdom  on  earth  to  be 
transmitted  to  posterity  in  its  integrity. 

The  Latin  Vulgate  of  Jerome— translation  of  the  fifth 
century— has  been  in  constant  use  since  that  time,  while  the 
Douay  translation  (1582)  is  that  used  by  English  speaking 
Catholics. 

The  Catholic  Church  has  a  standing  Commission  whose  pur- 
pose it  is  to  guard  the  authenticity  and  integrity  of  the  Holy 
Scriptures,  so  that  until  the  end  of  time  the  73  Books  in  the 
Sacred  Canon  will  be  maintained  as  the  Word  of  God— every 
line  of  every  Book.  Thus  our  Church  protects  her  children 
against  false  versions  of  the  Bible. 

Quite  otherwise  is  the  historic  course  of  Protestantism 
with  regard  to  the  Bible.  Protestant  versions  were  numerous 
during  its  early  days— the  time  of  the  Council  of  Trent,  of 
Pope  Leo  XII,  and  of  Pope  Pius  IX.  We  present  a  partial 
list  of  them.  The  titles  throw  a  flood  of  light  upon  the  ex- 
tremes to  which  men  go  when  their  hands  are  placed,  unlaw- 
fully, upon  sacred  things. 


312  CAMPAIGNING  FOR  CHRIST 

Some  Old  Protestant  Versions 

Breeches  Bible  Taverner  Bible 

Bug  Bible  -  Treacle  Bible 

Coverdale  Bible  Tyndale's  Bible 

Cranmer's  Bible  Uprighteous  Bible 

He    Bible  Vinegar  Bible 

Murderers  Bible  Whig  Bible 

Pearl  Bible  Whittenham's  Bible 

She  Bible  Wycklif  Bible 

There  was  a  Luther's  Bible.  It  omitted  The  Epistle  of 
St.  James  for  Dr.  Luther  declared  it  to  be  an  "epistle  of  straw". 
But  rather  this  Epistle  served  as  a  firebrand  in  the  hands  of 
the  German  peasantry.  This  Epistle  declares  that  faith  with- 
out works  is  dead,  and  it  condemns  the  rich  who  exploit  the 
poor,  in  most  positive  terms.  Consequently  it  proved  to  be  a 
powerful  weapon  in  the  defence  of  the  spiritual  and  economic 
rights  of  the  peasants  which  were  denied  them  by  the  Lutheran 
princes,  and  for  which  the  Thirty  Years  War  in  Germany  was 
fought. 

The  King  James  Version  of  the  Bible  was  found  to  contain 
so  many  errors,  covering  fundamental  Christian  doctrine,  that 
Thomas  Ward  printed  a  book  listing  those  to  be  found  in  the 
1562,1577and  1579  editions.  This  book  bears  the  title:  Errata 
of  the  Protestant  Bible;  Or  the  Truth  of  English  Translations 
Examined. 

Again,  in  1885,  a  new  edition  of  the  Protestant  Bible  ap- 
peared, called  the  Revised  Version.  The  revisors  reported 
20,000  errors  in  the  New  Testament,  which  they  corrected. 
Since  the  first  Protestant  versions  of  the  Bible  were  in  support 
of  their  cause,  what  wonder  that  the  mutilation  of  God's  Word 
should  go  on  to  meet  the  exigencies  of  their  ever-changing 
doctrine.  One  of  the  latest  versions  of  the  New  Testament  is 
reported  by  the  Philadelphia  Record  (July  15,  1920).  With 
the  authority  of  the  Y.  M.  C.  A.  and  the  Y.  W.  C.  A.  "The 
Shorter  Bible"  is  issued.  The  New  Testament  is  made  shorter 
in  one  instance  by  the  omission  of  the  first  miracle  of  Our  Lord. 


THE  BIBLE  313 

Surely,  Uic  suggestion  is  not  far-fetched  tl.ai  u.e  :r.iory  of  turning 
water  into  wine  is  expurgated  so  that  the  Word  of  God  shall 
not  bear  testimony  against  the  18th  Constitutional  Amendment. 

With  tliese  facts  of  Bible  mutilation  before  them,  lovers 
of  truth,  lovers  of  history,  the  world  over,  recognize  their  debt 
of  gratitude  to  the  Catholic  Church  for  bringing  the  Bible  into 
existence  and  for  keeping  it  whole  and  entire  through  the 
Christian  centuries.  Even  the  love  of  fair-play  should  make 
a  man  stand  as  firmly  against  counterfeit  editions  of  the  Bible 
as  he  stands  against  counterfeit  coin  of  the  realm.  Just  as  the 
use  of  false  coin  is  an  offence  against  one's  country,  so  too,  is 
the  use  of  an  incorrect  version  of  the  Bible  an  offence  against 
God,  and  this  offence  it  is  that  the  Church  seeks  to  prevent. 
This  knowledge  that  the  Bible  belongs  to  the  Church— so  in- 
grained in  the  Catholic— comes  like  a  revelation  to  seekers 
after  truth. 

Their  eyes  being  open,  these  men  in  the  street  may  see 
that  in  every  age  the  Church  has  given  the  precise  counsel 
that  Cardinal  Gibbons  gave  to  the  laity— to  nourish  their  souls 
by  reading  the  Bible.  At  the  end  of  the  sixth  century  Pope 
Gregory  1st  puts  forth  his  counsel  in  these  words; 

"The  Bible  changes  the  heart  of  him  who  reads  it,  drawing 
him  from  worldly,  desires  to  embrace  the  things  of  God." 

The  Council  of  American  Bishops  at  Baltimore  said  to  the 
laity : 

"It  can  hardly  be  necessary  to  remind  you,  that  the  most  highly 
valued  treasure  of  every  family,  and  the  most  frequently  and  lovingly 
made  use  of,  should  be  the  Holy  Scriptures  (the  Bible).  We  trust 
that  no  family  can  be  found  amongst  us  without  a  correct  version  of 
the  Holy  Scriptures." 

Pope  Benedict  XV,  addressing  the  "Pious  Society  of  St. 
Jerome  for  the  Spreading  of  the  Gospel",  uses  these  words: 

"We  should  like  to  see  the  holy  books  in  the  bosom  of  every 
Christian  family,  carefully  treasured  and  diligently  read  every  day^ 
so  that  all  the  faithful  may  thus  learn  to  live  holy  lives  in  every  way 
in  conformity  with  the  Divine  will." 


314  CAMPAIGNING  FOR  CHRIST 

To  those  who  hold  fast  to  the  notion  that  the  Cathoiic 
Church  is  opposed  to  placing  the  Bible  in  the  hands  of  the  laity 
for  fear  they  may  learn  therein  something  kept  hidden  from 
them,  we  give  them  some  nuts  to  crack: 

The  Bible  tells  us  Christ  is  God.  This,  Protestants  in  grow- 
ing numbers  deny. 

The  Bible  tells  us  Christ  established  a  living,  visible  Church. 
This  Protestants  contest. 

The  Bible  tells  us  that  the  consecrated  bread  and  wine  is 
the  precise  Body  and  Blood  of  our  Lord.    This  Protestants  deny. 

The  Bible  tells  us  that  Christ's  Ambassadors  have  His 
power  to  forgive  sins.    This  Protestants  refuse  to  believe. 

The  Bible  tells  us  that  a  hell  of  everlasting  fire  awaits  those 
who  wilfully  disobey  the  law  of  God.  This  doctrine  is  notably 
absent  from  Protestant  pulpits. 

What  then?  These  are  things  which  the  Catholic  Church 
teaches  as  vital  to  Christian  belief,  these  are  things  more  and 
more  neglected  and  rejected  by  Protestantism,  as  it  makes  its 
weary  way  towards  further  disintegration. 

That  the  Bible  belongs  to  the  Church,  since  the  Bible  is 
known  to  be  God's  Word  on  the  authority  of  the  Church,  is  clear 
to  anyone  who  reads  history  with  an  open  mind.  The  Church 
selected  the  Books  making  up  the  Bible  from  vast  Sacred  liter- 
ature. The  Church  gave  Jerome  the  task  of  translating  these 
books  into  Latin,  the  Latin  Vulgate,  the  best  translation  yet 
known.  The  Church  spilled  her  blood  rather  than  give  over 
the  Sacred  Writings  to  destruction  by  the  Roman  Emperor  Dio- 
cletian. The  Church  defended  the  Bible  against  the  pillage  of 
barbarian  hordes.  The  Church  mada  magnificently  illuminated 
copies  of  the  Bible  long  before  the  art  of  printing  was  known, 
which  are  amongst  the  most  treasured  possessions  of  men.  The 
Church  taught  the  laity  of  all  tongues  to  know  and  to  love  the 
Bible  by  the  sacred  pictures  with  which  her  basilicas  are  adorned 


THE  BIBLE  315 

■'...^i  are  still  the  admiration  of  the  world.  The  Qiurch  reads 
the  Bible  every  Sunday  in  the  year  to  every  nation  on  the  whole 
earth. 

How  idle  and  how  wicked  to  charge  the  Catholic  Church 
with  keeping  her  children  in  ignorance  of  the  Word  of  God,  since 
the  truth  is  that  the  Catholic  Church  confers  especial  blessing 
upon  frequent  readers  of  her  Bible. 

ABSURD  NOTIONS 
Cain's  Wife 

ii.c  i.w^uom  of  out-door  meetings,  where  one  may  come, 
stay,  or  go,  without  regard  to  the  proprieties  of  indoor  assem- 
blies, is  most  conducive  to  the  hail-fellow-well-met  between  the 
classes  and  the  masses.  Everybody  is  himself  since  Everybody 
is  on  an  equal  footing  with  anybody.  This  truly  American  dem- 
ocracy is  most  evident  during  the  time  we  allot  to  answering  of 
questions  from  the  audience.  The  conventions  properly  belong- 
ing to  indoor  forunfc  being  absent,  a  man  may  shout  out  an 
absurd  question  with  relation  to  the  Bible.  Little  he  cares  and 
little  he  knows  that  his  question  and  the  manner  of  it  informs 
the  initiated  that  his  habit  of  thought  is  irreverent.  His  in- 
quiry shows  his  idle  "shop-talk"  with  his  workaday  mates  ha 
so  flattered  his  vanity  that  he  presumes  that  the  question  he 
passes  up  is  a  poser  against  the  truth  of  the  Bible. 

"You  say  you  believe  the  Bible?  Well  then,  the  Bible  says 
Adam  and  Eve  had  two  sons,  Cain  and  Abel;  Cain  got  married;  tell 
us  where  he  got  his  wife  from?" 

Of  course,  this  is  but  a  crude  sample  of  the  so-called  right , 
of  private  judgment  in  the  interpretation  of  Sacred  Scripture. 
The  man's  defence  of  his  state  of  mind  rims  something  like  this : 
The  Bible  tries  to  make  it  out  that  Adam  and  Eve  were  the  first 
of  the  human  race,  but  we  know  better,  because  science  tells  us 


316  CAMPAIGNING  FOR  CHRIST 

all  about  the  missing  links  which  prove  that  we  come  from  an- 
imals. We  know  there  were  hundreds  of  Adams  and  Eves,  and 
that  God  had  nothing  to  do  with  the  foundation  of  the  race,  for 
God  is  a  myth. 

But  this  view  is  held  by  the  supposedly  learned  from  whom 
it  filters  down  to  the  shop  and  out  into  the  street.  James  Harvey 
Robinson,  magazine  writer,  evolutionist,  enemy  of  opinion  Cath- 
olic, sets  forth  a  supposedly  insoluble  riddle  for  Bible  believers : 

"When  Cain  slew  Abel,  the  population  of  the  earth  would  seem 
to  be  reduced  to  three  persons.  Cain,  however,  fares  forth  and  founds 
a  city  which  he  names  after  his  son,  Enoch."  (Harper's  Magazine, 
June  22.   1922). 

Neither  of  these  men  believes  that  his  difficulty  is  easily 
solved,  even  by  a  common  sense  reading  of  the  Bible.  And  since 
there  is  more  than  a  vague  uneasiness  in  the  minds  of  many 
such  that  the  Rock  of  Ages  has-  indeed  been  blasted,  it  is  worth 
while  to  apply  the  remedy  of  common  sense  to  the  issue. 

It  may  be  seen  (Gen.  4,  5)  that  to  Adam  were  born  Cain, 
Abel  and  Seth. 

"And  the  days  of.  Adam,  after  he  begot  Seth,  were  eight  hun- 
dred years;  and  he  begot  sons  and  dau^ters." 

So  the  difficulty  of  the  questioner  and  the  writer  is  easily 
solved  by  a  mere  reading  of  a  few  lines  in  the  Bible  and  the  use 
of  a  little  God-given  intelHgence.  The  story  is  plain  and  the 
inference  is  simple.  We  are  not  told  that  Cain,  Abel  and  Seth 
were  the  first  three  and  the  only  children  born  to  Adam  up  to 
the  end  of  the  last  eight  hundred  years  of  his  life.  We  are  told 
that  after  Seth  was  born,  Adam  begot  sons  and  daughters.  There- 
fore there  is  no  mistaking  the  historic  fact  that  Cain  married 
his  sister  or  someone  of  the  female  descendants  of  his  father, 
Adam. 

Moreover,  the  principle  is  adamant,  turn  the  matter  bver 
as  one  may,  the  fact  remains  the  same ;  what  Cain  did  every  man 
who  marries  has  done  since  God  made  for  Adam  a  helpmate, 
our  mother,  Eve.  Yet  how  wise  in  the  interest  of  the  human  race 


THE  BIBLE  317 

lo  the  discipline  of  Holy  Mother  the  Church  with  regard  to  the 
lawfulness  of  marriage  within  specific  degrees  of  consanguinity. 
No,  we  are  not  left  the  prey  of  those  who  propose  spurious 
difficulties.  On  this  matter,  of  a  presumed  conflict  between  the 
morals  of  marriage  in  the  Bible  and  the  discipline  relative  to 
Christian  marriage  of  the  Church,  we  recommend  to  our  audi- 
ence a  study  of  the  matter  as  set  forth  fifteen  hundred  years  ago 
by  St.  Augustine  ;r.     Tn*-  City  of  God". 

Luther's  Discovery 

.\nother  absurd  notion,  that  is  constantly  kept  afloat,  corner 
up  occasionally,  something  after  this  fashion:  ''If  the  Bible  was 
read  by  the  people  before  the  time  of  Protestantism,  how  was  it 
that  Luther  was  man-grown  before  he  knew  there  was  such  a 
book  ?  ''  This  soap-bubble,  so  easily  pricked,  gives  us  an  op- 
portimity  for  cultivating  the  historic  sense  so  evidently  lacking 
in  those  who  accept  Protestantism  as  the  religion  of  Christ. 

Our  questioner  is  quite  confident  of  his  ground.  His  mental 
picture  of  Luther's  "discover}*  of  the  Bible  "  is  no  less  vivid  than 
that  conjured  up  in' the  mind  of  the  newsboy  who  follows  the 
doings  of  Stealthy  Steve.  The  difference  however,  is  this,  the 
newsboy  knows  that  his  picture  has  no  substance  behind  it,  but 
the  other  fellow  has  his  proof  in  material  facts.  The  data  he 
relies  'upon  is  substantial.  It  is  found  in  "The  Lutheran  World 
Almanac  and  Annual  Encyclopedia  of  1923.  X.  Y.  This  hoary 
falsehood  runs  the  modern  road  of  ignorance  without  limping; 

The    "mcomparabie    Luther"    gave    to    the    world    '"The    Open 

Bible."     "In   the   University    he    discovered    a    chained    Latin 

Bible,"  the  study  of  which  "brought  him  the  peace  of  mind  which 
he  craved,  the  assurance  of  justification  and  of  salvation  by  faith 
alone,  without  the  works  of  the  law    

Some  little  historic  information  is  indeed  necessarj*  to  dis- 
pel the  notion  that  Luther  discovered  the  Bible.  The  sense  of 
his  "giving  the  open  Bible  to  the  world"  is  that  the  Catholic 
priests  had  forbidden  its  reading  by  the  laity.    That  there  was 


318  CAMPAIGNING  FOR  CHRIST 

a  ''chained  Latin  Bible  in  the  University  is  very  likely,  i  ubiic 
Directories  are  frequently  "discovered"  chained  for  obvious 
reasons.  But  the  alleged  discovery  of  the  doctrine  of  "Faith 
alone"  was  then,  as  it  is  now,  quite  impossible  if  the  search  be 
made  in  a  correct  version  of  the  Bible. 

Students  know  that  copies  of  the  Bible  were  not  so  very 
rare  after  the  invention  of  printing  (1438).  There  were  in 
existence,  before  the  time  of  Luther's  apostacy,  fourteen  editions 
of  the  Bible  in  the  German  language. 

That  Luther  had  access  to  the  Bible  in  his  youth  is  set 
down  by  Luther  himself  in  his  "Table  Talks"  (ed.  1566,  p  22). 

"When  I  was  young  I  acquainted  myself  with  the  Bible,  read 
the  same  often  so  that  I  knew  where  any  reference  was  contained 
and  could  be  found,  when  any  one  spoke  about  it." 

It  is  too  late  by  far,  for  well-read  men  to  plead  ignorance 
with  regard  to  the  character  of  him  who  led  off  with  a  man-made 
church.  For  the  Life  of  Luther,  by  Denifle,  sets  forth  the  facts 
in  the  case  with  carefully  documented  testimony.  The  Lutheran 
World  Almanac  and  other  defenders  might  set  the  man  in  the 
street  a  good  example  by  taking  the  well-worn  advice:  "Say 
nothing  of  the  dead  but  what  is  good."  If  this  were  done, 
silence  would  be  maintained.  It  is  related  that  when  Denifie's 
"Life  of  Luther"  was  brought  out  in  Germany,  consternation 
reigned  within  the  Prussian  stronghold  of  Protestantism.  Their 
leaders  appealed  to  the  Kaiser  to  suppress  the  book.  Senten- 
tiously  he  retorted:  "Refute  it." 

This  has  not  been  done  for  the  simple  reason  that  it  cannot 
be  done,  since  the  truth  is  out.  But  a  charitable  view  of  Luther's 
life  is  left  to  us,  that  he  was  bereft  of  reason. 

Private  Judgment 
Radicalism  is  less  attractive  to  the  average  man  than  it  was 
when  we   began   Campaigning   for   Christ   from   our   auto-van. 
There  is  much  Ic^s  confidence  in  things  material  as  the  cure-all 


THE  BIBLE  31^ 


i  OL 


ix.c  .no  of  the  body  politic  than  there  was  ociore  the  World 
War.  This  tragic  event,  perforce,  turned  men's  thoughts  to 
deeper  things,  the  origin  and  source  of  life.  Truly  God  has 
prospered  our  work  on  Boston  Common.  When  our  Papal- 
colored  car  arrives,  the  other  speakers  round  about  us  are  prac- 
tically deserted  by  the  time  our  platform  is  set  up,  the  Protes- 
tant speakers  faring  no  better  than  the  radicals. 

Our  experience  is  that  Catholic  doctrine  holds  first  place 
in  the  interest  of  our  crowds,  too  large  by  far  to  be  reached 
without  over-much  physical  effort  by  the  best  of  voices,  and  that 
the  simple  mode  of  catechetical  discourse  holds  the  closest  at- 
tention. The  contrasts  between  the  vagaries  and  contradictions 
of  private  judgment  relative  to  the  doctrine  of  Christ  and  the 
authoritative  voice  of  Christ's  Church  are  very  marked.  These 
striking  differences  cause  those  all-unaccustomed  to  basing  their 
religious  opinions  upon  reason  much  surprise  and  often  these 
people  are  silently  annoyed  because  Catholics  are  able  to  tell 
the  reason  of  the  faith  which  is  in  them.  In  discussing  well- 
known  doctrines  of  the  Catholic  Church  our  practice  invariably 
is  to  keep  on  the  positive  side  of  the  question,  since  the  Church 
should  not  suffer  the  indignity  of  being  put  on  the  defensive. 
The  Church  is  the  standard  by  which  things  are  found  to  be 
right  or  wrong,  as  they  agree  or  do  not  agree  with  her  pronounce- 
ments. This  bold  yet  temperate  procedure  enlists  the  immediate 
attention  of  friend  and  foe  alike.  So  when  any  one  of  the  many 
assertions  of  the  sects,  held  in  dispute  of  the  Catholic  Church, 
is  placed  before  the  standard  of  true  judgment,  a  flood  of  light 
is  thrown  upon  the  issue  that  quickly  separates  the  false  view 
from  the  true,  the  latter  never  failing  to  attract  those  of  good- 
will. 

It  comes  to  this,  in  matters  of  religion,  the  Catholic's  be- 
lief is  his  belief  because  he  knows  that  upon  the  word  of  God 
the  Church  says  this  and  that  is  so.  On  the  other  hand,  pos- 
sessing as  he  does  the  Bible  and  the  Bible  only  as  his  court  ol 


320  CAMPAIGNING  FOR  CHRIST 

last  appeal,  the  Protestant  Christian's  belief  has  no  better  sup- 
port than  his  own  say-so.  "This  and  that  is  what  I  believe  the 
Bible  means."  Indeed,  in  the  last  analysis  there  are  as  many 
Protestant  creeds  as  there  are  individual  Protestants. 

Sabbath  vs  Sunday 

For  example,  Catholics  give  public  worship  to  God  on  Sun- 
day because  the  Church  puts  her  children  under  moral  obliga- 
tion to  assist  at  the  Holy  Sacrifice  of  the  Mass  on  that  day,  the 
first  day  of  the  week.  They  know,  as  well  as  anybody,  that  in 
the  days  of  the  Old  Law,  public  worship  was  paid  to  God  on  the 
last  day  of  the  week,  viz.,  on  the  Sabbath :  they  know  the  com- 
mandment: "Remember  that  thou  keep  holy  the  Sabbath  day." 
Yet,  in  spite  of  the  historic  fact  that  from  the  beginning  of 
Christendom  the  first  day  of  the  week  was  that  upon  which  the 
Apostles  of  the  Lord  Jesus  laid  especial  emphasis  in  the  worship 
of  God  under  the  New  Law,  there  are  those,  calling  themselves 
Christian,  who  insist  upon  going  back  to  the  day  of  public  wor- 
ship under  the  Old  Law,  the  seventh  day.  Now  and  again  Sab- 
bath day  advocates,  both  Jews  and  Protestant  Christians,  in  one 
way  or  another,  at  our  out-door  meetings,  make  known  their 
opposition  to  Sunday  in  favor  of  Saturday,  as  God's  day. 

Members  of  the  Seventh  Day  Adventists  are  most  active 
in  their  insistence  upon  the  public  worship  of  God  on  the  seventh 
day,  the  Sabbath.  These  propagandists  for  their  sect  see  to  it 
that  their  literature  reaches  our  audiences.  It  charges  that  the 
''Apostate  Church"  is  guilty;  that  Sunday  was  "substituted  by 
the  Church  of  Rome"  for  the  Sabbath.  Fortified  by  the  matter 
sent  forth  by  the  "Review  and  Herald  Publishing  Association" 
they  want  to  know:  "Who  changed  the  Sabbath?"  Their  as- 
sumption being  that  the  Sabbath  has  never  been  changed  by 
divine  authority. 

Our  reply  is  that  Christ's  Church  established  Christian  wor- 
ship on  the  first  day  of  the  week, Sunday.    That  divine  author- 


THE  BIBLE  321 

ity  to  teach  us  what  to  do  to  pay  homage  to  God  was  not  want- 
ing may  be  seen  by  consulting  the  28th  chapter  of  St.  Matthew's 
Gospel,  the  Protestant  version  as  well.  Jesus  permitted  the 
eleven  to  adore  Him ;  whereupon  all  of  Christ's  power  in  Heaven 
and  on  earth  was  conferred  upon  His  Church,  to  teach  the  ob- 
servance of  whatsoever  Christ  commanded,  throughout  all  time. 
So,  the  old  priesthood  was  no  more,  as  divine  power  was  con- 
ferred upon  the  new  Priesthood  for  carrying  on  Christ's  mission 
throughout  the  world. 

It  should  be  noted  that  the  change  from  the  last  day  to  the 
first  day  in  the  week,  does  not  change  the  vital  principle  of  the 
commandment,  namely,  that  one  day  in  seven  shall  be  given  by 
mankind  to  the  worship  of  God. 

Ignoring  th©  fact  that  Christ  gave  to  God's  new  priestheod 
all  power  in  Heaven  and  earth  to  make  known  His  will,  these 
propagandists,  in  defence  of  the  authority  of  the  Bible  and  the 
Bible  only,  return  to  the  attack  upon  "The  Apostate  Church." 
They  argue:  "There  is  nothing  in  the  Scripture  (New  Testa- 
ment) about  the  change."  No,  not  very  much!  But  the  good 
will  to  deal  fairly  would  soon  settle  the  matter.  For  every 
student  of  history  knows  that  the  Bible  came  into  existence  only 
after  the  first  three  centuries,  during  which  time  the  Church  was 
suffering  persecution.  Yet  the  New  Testament  does  tell  of  the 
early  Chri'Stians  meeting  on  the  first  day  of  the  week  for  the 
celebration  of  the  Eucharistic  Sacrifice  (Acts  XX-7).  St.  Paul 
gives  instructions  to  the  Churches  of  Galatia  and  of  Corinth  to 
take  up  collections  "for  the  saints"  on  the  "first  day  of  the  week" 
(I  Cor.  XVI-2).  So  also,  today  the  Catholic  Church  takes  up 
collections  for  God's  little  ones.  Again  (Apoc.  I-IO),  St.  John 
"was  in  the  spirit  on  the  Lord's  Day",  as  the  first  day  of  the 
week  was  affeetionaitely  known. 

B«ing  devord  of  the  historic  sense  these  defender,s  of  Sab- 
bath Day  worship  attempt  to  justify  their  slanderous  epitbetp 


322  CAMPAIGNING  FOR  CHRIST 

"The  Apostate  Church",  by  the  assertion,  "It  was  Constantiiic, 
and  not  Christ,  who  first  commanded  Sunday  observance." 

Not  so,  yet  to  Constantino  is  due  the  credit  which  belongs 
to  a  wise  and  just  ruler.  When  Constantine  became  a  Christian 
he  made  Sunday  a  legal  day  of  rest.  By  this  civic  act  all  Chris- 
tians gained  the  free  opportunity  to  practice  public  worship  on 
the  first  day  of  the  week.  Indeed,  it  was  Constantine  who  re- 
moved obstacles  to  the  attendance  of  Sunday  worship,  but  he 
did  not  institute  the  public  worship  of  God  by  Christians  on  the 
first  day  of  the  week,  for  the  reason  that  this  was  already  the 
established  practice  of  the  Church,  which  had  persevered  under 
difficulties  super-human. 

That  the  early  Church  substituted  Sunday  for  Sabbath  wor- 
ship on  the  authority  of  the  Edict  by  Constantine  (312  A.  D.)  is 
refuted  by  abundant  data  that  shows  its  observance  before  the 
days  of  Constantine.    We  make  citations: 

1  — The  Dldache  or  Teachings  of  the  Twelve  Apostles: 

"On  the  Lord's  Day  come  together  and  break  bread,  and 
give  thanks  (offer  the  Eucharist),  after  confessing-  your  sins,  that 
your  sacrifice  may  be  pure." 

a  —  St.  Ignatius:  (disciple  of  St.  John  the  Apostle  and  Evangelist), 
tells  of  Christians 

"no  longer  observing  the  Sabbath,  but  living  in  the  observ- 
ance of  the  Lord's  Day,  on  which  Our  Life  rose  again"  (Ep.  ad 
Magnes  9). 

g  —  St.  Barnabas  (died  A.  D.  76)   Epistle  (15). 

"Wherefore,  also,  we  keep  the  eighth  day  (Sunday)  with 
joyfulness,  the  day  also  on  which  Jesus  rose  again  from  the  dead." 

4  —  St.  Justin  (martyr  died  165)  in  his  description  of  the  worship  of 
the  Early  Christians  on  the  Lord's  Day  is  the  first  to  call  the 
day  Sunday. 

5 — Tertullian  (202  A.  D.  )  is  the  first  to  be  accredited  with  using  th« 
terms  "a  day  of  rest  "  with  relation  to  Sunday.  TertuUian'i 
caution  is  that  on  the  day  of  the  Lord's  Resurrection  we  should 
"guard  against  every  office  and  posture  of  solicitude,  depriv- 
ing even  our  business,  lest  we  give  any  place  to  the  devil." 

6  —  The  Council  of  Elvira  (300  A.  D.  )  ordained: 

"If  anyone  in  the  city  neglects  to  come  to  Church  for  thre« 
-     Sundays,  let  him  be  excommunicated  for  a  short  time  so  that  li« 
may  b«  corrected.'* 


THE  BIBLE  323 

ilow  futile  as  against  historic  testimony  is  the  attempt  to 
place  Constantine  in  authority  over  the  Catholic  Church.  Con- 
stantine  was  a  believer  in  things  Catholic,  not  a  maker  of  things 
Catholic. 

However,  as  to  "Bible  Christians",  we  can  appreciate  the 
logic  of  the  Seventh  Day  Adventists  and  others  who  pay  public 
worship  to  God  on  the  Sabbath,  on  this  one  point  taken  by 
itself.  In  case  Christ's  Church  is  repudiated  there  is  no  reason 
why  a  return  to  the  Old  Law— to  the  observance  of  the  "rest 
day"  of  the  chosen  children  of  Almighty  God— should  not  be 
made.  Yet  the  demands  of  logic  in  its  wider  application  must 
needs  set  forth  the  fulfilment  of  the  Old  Law  and  the  establish- 
ment of  the  new  Priesthood,  forever,  after  the  Order  oi 
Melchisedec.  The  order  of  this  new  Priesthood,  under  the  in- 
spiration of  the  Holy  Ghost,  is  that  public  worship  shall  be 
paid  to  Almighty  God  by  the  faithful  on  the  first  day  of  the 
week— on  Sunday.  ^ 

Man's  Word  vs.  God's  Word 
So  great  a 'multitude  now  follow  the  Protestant  principle, 
of  setting  up  one's  own  opinion  as  the  criterion  of  things  re- 
ligious, that  intellectual  anarchy  as  to  what  God's  Word  means 
has  altogether  broken  down  the  very  idea  of  heresy  with  the 
larger  half  of  our  American  populace.  These  have  thrown  off 
all  allegiance  to  organized  religion.  Yet,  and  it  is  a  curious 
fact,  many  of  these  same  folk  hold  the  opinion  sincerely  that 
Catholics  are,  by  a  thoroughly  disciplined  and  skilfully  trained 
hierarchy,  kept  in  ignorance  of  the  content  of  the  Bible,  be- 
cause these  priests  fear  that  using  their  own  private  judgment 
as  to  its  meaning  the  great  mass  of  the  Catholic  laity  would 
make  their  way  to  "freedom  of  thought"  by  entering  some  one 
of  the  hundreds  of  Protestant  societies.  If,  indeed,  the  simple 
truth  were  known  that  free  thought  is  just  a  polite  name  for 
anarchy  in  thought— in  fact  a  lack  of  thought— our  task  when 
Campaigning  for  Christ  i^uld  be  easier. 


324  CAMPAIGNING  FOR  CHRIST 

But,  since  this  truth  has  not  yet  dawned  upon  the  ma,:  . 
•of  a  Protestant  Encyclopedia,  how  should  one  expect  it  to  be  a 
possession  of  the  rank  and  file?    We  quote  from  "The  Ency- 
clopedia of  Religion  and  Ethics,'"  edited  by  James  Hastings, 
M.  A.,  D.  D.  (New  York  and  Edinburgh,  1908,  vol  X,  p.  346) : 

"Justification  by  faith"  and  the  "right  of  private  judgrment" 
Are  the  "two  watchwords  of  the  Reformation:"  that  "came  through 
the  personality  of  Luther  from  whose  fiery  soul  faith  burst  forth  as 
the  destroyer  of  hierarchial  religion." 

Alas  and  alack,  that  Editor  Hastings  did  not  take  a  hint 
fr.om  Luther  himself  as  to  the  havoc  his  principles  had  wrought 
within  the  Christian  civilization  of  the  world.  Yet  neither  Lu- 
ther nor  any  one  of  his  Protestant  followers  then  or  since  his 
time  has  made  the  slightest  inroad  as  a  destroyer  of  ''hierarchial 
religion"  if  by  this  term  is  meant  the  Catholic  Church. 

Luther  has  this  to  say  as  to  the  exercise  of  the  ''right  ot 
private  judgment"  in  matters  religious:  ' 

"There  are  almost  as  many  sects  and  beliefs  as  there  are  heads, 
this  one  will  not  admit  baptism,  that  one  rejects  the  sacrament  of  the 
altar,  another  places  another  world  between  the  psesent  one  and  the 
day  of  judgment,  some  teach  that  Jesus  Christ  is  not  God.  There  is 
not  an  individual,  however  clownish  he  may  be,  who  does  not  claim 
to  be  inspired  by  the  Holy  Ghost,  and  who  does  not  put  forth  as  pro- 
phecies his  ravings  and  dreams."  (An  Meine  Kritiken,  by  Janssen 
p.  181). 

Surely  the  effects  of  the  practice  of  the  alleged  "right"  ot 
flouting  the  authority  of  Christ's  Church  is  the  same  now  as  it 
was  in  1525,  with  one  lamentable  difference:  that  the  true  doc- 
trine of  Christ  and  Him  crucified  becomes  less  and  less  known 
as  new  sects  are  added  by  division  and  sub-division  of  the  now 
existing  Protestant  churches  and  by  the  formation  of  new  so- 
cieties by  those  who  are  caught  up  in  the  fanatical  cry  af  Lo 
here!  and  Lo  there!  At  the  rate  whidi  individual  opinion  is 
now  taking  the  place  of  unity,  in  doctrinal  belief,  it  may  soonfalU 
out  that  every  man  in  the  Protestant  church  is  a  "priest"  as 
Luther  asserted.  There  are  no  receivers  of  doctrine  ance  nobody 
cares  what  the  ot^er  fellow  says— on  his  ovm  atithoFity.    But 


THE  BIBLE  325 

^hat  should  it  signify  if  some  men  deny  the  Diviniiy  of  Christ? 
if  some  men  deny  the  necessity  for  a  dogmatic  creed?  if  some 
men  deny  infant  baptism?  If  some  men  deny  the  existence  of 
hell?  If  some  men  deny  public  worship  on  Sunday?  If  some 
men  deny  the  use  of  musical  instruments  in  churches?  If  some 
men  deny  the  duty  of  defending  one's  country  by  recourse  to 
arms?  If  some  men  deny  the  sanction  of  the  marriage  bond? 
If  some  men  deny  the  right  of  private  property?  It  surely  signi- 
fies nothing— it  is  as  sounding  brass  and  a  tinkling  symbol  to 
those  who  hold  to  the  unity  and  universality  of  Christ's  doctrine 
—made  manifest  to  the  world  by  the  Catholic  Church. 

In  Campaigning  for  Christ  we  do  not,  of  course,  interpret 
Bible  texts  after  our  own  fashion,  nor  are  we  disturbed  in  spirit 
at  the  not  infrequent  thrust  by  some  "Bible  lover"  in  the  crowd 
who  is  proud  of  his  impertinence  because  he  mistakes  it  for  inde- 
pendence—for Americanism :  "The  Bible  is  good  enough  for  me. 
I  don't  need  a  Pope  to  tell  me  what  it  means."  The  "Bible  lover" 
is  in  truth  quite  well  aware  that  many  of  its  passages  are  quite 
beyond  his  comprehension,  yet  his  intellectual  pride  serves  him 
well  in  this— he 'will  take  no  man's  interpretation  authoritatively 
Well  and  good !  But  how  about  taking  God's  own  authority,  as 
Catholics  do,  as  to  what  He  means  by  His  Word? 

Here  is  the  whole  issue  and  we  drive  it  home  that  Catholics 
take  no  man's  word  for  God's  Word.  We  emphasize  the  fact 
that  honor  and  worship  are  paid  to  Almighty  God  and  the  digni'i> 
of  human  nature  is  maintained,  since  no  man-made  religion  is 
acceptable  to  one  who  believes  that  the  Holy  Father  is  indeed  the 
Vicar  of  Christ  on  earth.  It  is  Luther's  word  pitted  against 
God's  Word,  foF  there  is  nothing  in  the  Bible  to  warrant  the 
Lutheran  dogma— "the  right  of  private  judgment."  We  stand 
on  the  side  with  St.  Peter.  In  the  first  chapter  of  St.  Peter's  1st 
Epistle,  and  St.  Peter  speaks  as  the  apostle  of  Jesus  Christ,  we 
learn  that  the  men  who  wrote  the  Scriptures  were  inspired  by 
the  Holy  Ghost,  so,  consequently,  the  Scriptures  are  interpreted 


326  CAMPAIGNING  FOR  CHRIST 

with  authority  only  by  those  whom  our  Lord  has  made  lo  * 
"witnesses"  of  Him.     Only  so  are  the  Scriptures  safeguarded 
from  error,  for  the  canon  of  the  Scriptures  has  been  settled. 

Otherwise,  by  "private  interpretation,"  by  this  man's  addi- 
tions and  that  man's  omissions,  a  new  Scripture  is  made,  with 
the  consequence  that  the  Bible—God's  Word— would  be  lost. 
St.  John,  in  the  closing  words  of  the  Apocalypse  (XXII,  18-19) 
tells  very  plainly  the  fate  of  those  who  do  these  dire  deeds. 
"Plagues"  shall  come  upon  any  man  who  shall  "add  to  these 
things"  and  to  any  man  who  shall  take  away  from  the  "words 
of  the  book"  "Good  shall  take  away  his  part  in  the 

book  of  life." 

Now  it  is  certain  that  Protestantism  is  responsible  for  the 
doctrine  "the  right  of  private  interpretation"  of  the  Scriptures 
that  has  manifested  itself,  during  these  last  four  hundred  years, 
by  the  erection  of  manifold  Protestant  sects.  It  is  no  less  cer- 
tain that  because  of  private  interpretation  these  successive  here- 
sies have  arisen.  But  heresy  is  no  new  thing  in  Christendom 
and  the  principle  lying  at  the  base  of  Protestant  sects  is  precisely 
that  which  was  employed  from  the  days  when  Peter  and  the 
other  apostles  preached  the  Gospel— the  presumed  "right"  pri- 
vately to  interpret  things  Christian.  We  cite  a  short  ^Hst  from 
out  of  the  many  earlier  heresies: 

The  Adamites  pointed  to  parts  of  Genesis  as  giving  them 

warrant  for  their  belief  that  they  need  feel  no  shame  in 

going  about  naked  as  did  Adam  and  Eve. 

The  Ophites  took  the  serpent  in  the  Book  of  Genesis 

who  seduced  Eve,  to  be  Christ  Himself. 

The  Arians  found  forty-two  passages  in  the  Gospel  with 

which  to  sustain  their  belief  that  the  Son  of  God  is  not 

consubstantial  with  the  Father. 

The  Manicheans  gave  scriptural  reasons  for  their  belief 

in  two  Gods,  one  good,  the  other  evil. 

The  Pelagians  asserted  that  man  is  perfectly  able  to 

work  out  his  own  salvation  without  the  aid  of  grace. 


THE  BIBLE  327 

The  Waldenses  interpreted  the  Bible  as  condemning 
private  property  and  the  division  of  mankind  into  nations. 

The  Albigenses  found  in  the  Bible  the  condemnation  of 
marriage. 

Luther  cites  Isaiah  as  proof  of  his  doctrine  that  man  is 
not  free. 

Calvin  repudiated  the  Christian  belief  in  the  possibility 
of  keeping  the  divine  commands  because  of  his  interpreta- 
tion of  the  words;  "if  thou  wilt  enter  into  life,  keep  the 
commandments." 

A  member  of  the  English  Parliament  gave  sanction  for 
the  adulterous  union  of  Henry  VIII  with  Anne  Boleyn  after 
he  had  read  the  story  of  Elcana  in  the  Book  of  Kings: 
"because  he  loved  Anna." 

On  the  false  theory  that  anyonlfe  may  rightly  say  what  God 
means  by  merely  reading  what  God  says,  there  is  no  way  to 
prevent  heresy.  When  all  shall  become  heretics  then  shall  there 
be  no  such  thing  as  heresy. 

But  that  would  mean  that  intellectual  chaos  were  complete 
and  that  the  moral  order  were  utterly  without  human  recogni- 
tion—that the  gates  of  hell  had  indeed  prevailed  against  Christ's 
Church.  Strange  it  is  that  "The  Encyclopedia  of  Religion  and 
Ethics"  does  riot  see  to  the  end  of  its  very  clear  pronouncement, 
that  stopping  half-way  it  concludes  that  the  utter  absence  of 
heresy  were  a  proof  of  the  complete  prevalence  of  Christian 
truth:    We  quote: 

"When  the  right  of  private  judgment  is  explicitly  maintained, 
heresy  is  impossible." 

Precisely!  If  nothing  is  false,  nothing  is  true.  At  length 
one  heresy  after  another  is  bound  to  wear  itself  out,  since  Truth 
abides  and  error  corrodes  and  dies.  It  has  indeed  taken  a  long 
time  for  the  popular  mind  to  come  to  the  point  of  demanding 
that  the  "watchword  of  the  Reformation"  shall  be  carried  out 
—that  upon  the  authority  of  its  own  principle  no  minister  shall 
be  liable  to  trial  for  heresy.    This  point  cleared  up  in  the  Pro- 


328  CAMPAIGNING  FOR  CHRIST 

testant  mind,  the  next  step  logically  is  the  recognition  i... 
right  to  try  a  man  for  heresy  belongs,  as  it  ever  did  and  eve. 
shall,  to  that  "hierarchial  religion"  which  it  was  the  destined 
mission  of  Protestantism  to  destroy.     Truly  the  Rock  of  Ages 
abides  and  the  Holy  Father  sitteth  in  the  seat  of  Peter. 

Commenting  upon  the  prineiple— which  fifteen  centuries 
later  became  the  "watchword  of  the  Reformation"— of  wresting 
the  Epistles  of  St.  Paul  to  their  own  destruction— St.  Peter  warns 
men  of  all  time  of  the  folly,  to  put  it  most  mildly,  of  self-suf- 
ficiency in  gleaning  the  meaning  of  Scripture: 

"Certain  things  hard  to  be  understood,  which  the  unlearned 
and  unstable  wrest,  as  they  do  also  the  other  scriptures,  to  their  own 
desttuction"  (2  Pet.  3,  16). 

Protestants  should  take  heed !  If  the  meaning  of  St.  Paul 
in  certain  things  is  hard  to  understand,  what  shall  one  say  of 
the  danger  that  threatens  their  intellectual  progeny  of  today 
who  presume  to  interpret  the  Apocalypse  of  St.  John,  every  sen- 
tence of  which  points  to  a  sacred  mystery? 

Even  in  the  interest  of  secular  education  "the  watchword 
of  the  Reformation"  should  be  repudiated.  It  is  destructive  of 
the  historic  unity  of  the  race,  for  the  sense  of  continuity  in  unity 
is  lost  by  the  pretence  that  man's  word  is  as  good  as  God's  Word. 
It  is  by  supernatural  revelation  that  we  know  Adam  as  the 
father  of  the  race,  and  it  is  by  following  the  historic  revelation 
of  God's  Church  that  we  see  builded  a  Christian  civilization  in 
the  middle  ages  vastly  superior  to  the  Pagan  civilization  of  an- 
cient Rome.  And  it  is  by  a  further  extension  of  the  historic 
sense,  a  further  following  of  the  historic  manifestation  of  God's 
Word,  that  we  see  a  civil  society  erected  in  America  upon  basic 
Catholic  principles— inalienable  rights  that  are  complementary 
to  the  equality  of  human  souls.  So  it  is  seen  that  the  authority 
of  rulers  comes  from  the  Author  of  man,  not  from  men.  Con- 
sequently, American  citizens  point  out,  by  election,  that  man 
who  shall  administer  those  laws  which  have  been  erected  in 
^-onformity  to  our  declaration  of  natural  rights.     All  this  is 


THE  BIBLE  329 

against  the  despotism  that  is  complementary  to  the  principle 
of  private  judgment  in  matters  religious,  which  in  practice  is 
bound  to  overflow  into  civil  affairs.  The  good  will  to  learn 
from  God  the  human  constitution  is  more  and  more  set  to  one 
side  because  of  this  modern  heresy  in  favor  of  man's  word,  that 
the  superman  is  about  to  arrive  via  the  theory  of  evolution.  No, 
private  judgment  is  not  the  principle  by  which  to  learn  the 
origin  of  man ;  or  the  nature  of  man ;  or  the  just  foundation  of 
of  the  State.    William  E.  Lilly  wisely  says: 

"The  average  man  is  as  well  fitted  to  interpret  the  Bible  as  he 
is  to  lecture  on  the  Hegelian  philosophy  or  to  settle  points  of  Hindu 
law." 

Yet,  a  little  army  of  men  and  women  are  distributing  them- 
selves in  public  centers  over  our  country  and  over  the  world, 
Bible  in  hand,  with  the  infirm  purpose  to  oppose  the  Pope  of 
Rome.  Yet,  it  is  gratifying  to  note  that  the  contradictory  in- 
terpretation of  the  Bible  in  Protestant  pulpits  and  in  Protestant 
seminaries  is  not  alone  being  recognized  as  a  scandal  to  God's 
Word,  it  is  also  becoming  known  as  an  intellectual  debauch,  stul- 
tifying to  human  reason,  by  those  who  have  not  yet  foresworn 
the  vicious  principle.  The  Rev.  John  Roach  Stratton,  Calvary 
Baptist  Church,  New  York,  in  his  church,  July  (1922),  read  quo- 
tations from  nine  Baptist  leaders  (Faunce,  Lewis,  Meeser,  Bade, 
Smith,  Mathews,  Vedder,  Rauchenbusch,  Clark)  to  prove  that 
they  "are  infidels,"  their  teachings  being  different  in  degree  only 
from  the  "teaching  of  Voltaire  and  Bolenbroke  and  Tom  Paine 
and  Ingersoll."  Having  quoted  Rev.  Dr.  Vedder,  Professor  of 
Church  History,  as  saying  "when  we  preach  heaven  as  the  Bible 
pictures  it,  we  are  merely  'pushing  wind,' "  Dr.  Stratton  publicly 
invites  these  nine  "infidels"  to  relieve  the  Northland  Baptists 
from  such  a  "monstrous  inconsistency."    We  quote : 

"This  would  be  consistent  and  in  many  ways  admirable,  and  it 
would  save  our  denomination  at  the  present  time  from  the  most  tragic 
danger  that  has  ever  faced  it  in  the  Northland.  For  these  men  to  take 
money  as  they  are  now  doing  which  was  given  by  the  faithful  Baptists 
of  the  past  who  believed  their  Bibles  and  who  gave  their  money  in 


330  CAMPAIGNING  FOR  CHRIST 

order  that  the  Bible  might  be  taught  in  its  simplicity,  and  to  supp^. 
themselves  with  this  money  while  they  are  tearing  down  faith  in  tht 
Bible  and  repudiating  the  very  faith  that  furnished  the  money  which 
gives  them  their  daily  bread  is  a  monstrous  inconsistency  and  injustice 
that  we  ought  not  to  rest  quietly  under  until  it  is  righted  forever." 

But  this  tragedy  lies  beyond  Dr.  Stratton's  ken.  He  should 
first  remove  the  mote  from  his  own  eye  by  righting  forever  for 
himself  the  blasphemy  of  reading  God's  Word  by  the  dim  light 
of  mere  human  opinion.  Then  and  then  only  shall  he  be  able 
to  set  a  good  example  for  those  ^'nine  infidels."  Surely  there  is 
no  reason  that  is  merely  human  why  these  "nine  infidel"  Baptist 
leaders  should  quit  green  Protestant  pastures.  They  are  not 
guilty  of  heresy  to  Protestantism,  they  are  merely  extending  and 
expanding  its  cardinal  principles,  moving  towards  its  inexora^ble 
conclusion— spiritual  morbidity. 

We  point  out  to  our  street  audiences  that  although  it  is 
logically  correct  to  say  that  "when  the  right  of  private  interpre- 
tation is  maintained,  heresy  is  impossible,"  it  is  in  defiance  of 
reason  and  morality  to  say  that  heresy  is  impossible. 

When  Campaigning  for  Christ  we  point  out  the  all-sufficient 
reason  why  the  time  shall  never  arrive  when  Truth  shall  succumb 
to  Error.  It  is  because  Christ's  Church  is  with  us  all  days  to  the 
end  of  the  world,  and  that  by  Divine  authority  the  Pope  of  Rome 
truly  tells  mankind  what  God  means  by  what  He  says  in  the 
Bible.  Truth  is  ever  safeguarded,  for  however  many  heresies 
may  arrive  in  whatsoever  age  the  Church  divinely  commissioned 
to  interpret  the  Scriptures,  in  an  infallible  manner,  makes  known 
to  us  what  we  are  ethically  and  morally  bound  to  believe  with 
regard  to  things  religious. 

What  wonder  since: 

"In  Religion, 

What  damned  error,  but  some  sober-brow 

Will  bless  it,  and  approve  it  with  a  text?" 

has  run  so  long  a  course  that  some  sixty  millions  of  Americans 
are  quite  indifferent  to  the  doctrines  of  their  Protestant  ances- 
tors? or  that  the  vagaries  of  the  higher  critics  have  filched  the 
belief  in  the  supernatural  from  so  many  of  the  uncritical  ?    Caleb 


THE  BIBLE  331 

"  bpiciin.. '  his  difficulty  quite  as  efficiently  as  the  most  learned 
of  them~by  denial.  Caleb,  a  colored  preacher,  was  a  higher 
critic  and  so  was  competent  to  deny  all  miracles : 

"But,  Caleb,  how  about  the  Hebrews  crossing  the  Red  Sea?" 
*T1  'splain  dat.     Dey  crossed  over  on  eolid  ice;   and  next  day- 
It  was  very  warm,  and  de  'Gyptians  just  broke  through  de  rotten  ice." 
"But,  Caleb,  ice  does  not  form  so  near  the  equator." 
"Dat  objection  is  nuffin.    In  dem  days  there  was  no  equator." 

So  it  is  with  the  higher  critic  in  the  street,  that  text  which 
his  wit  cannot  wrest  to  his  own  belief  he  declares  not  so  now,  or 
never  was  so.  And  yet,  this  same  man  in  the  street  seems  glad 
to  hear  that  the  doctrine  of  religious  unity  can  be  defended  with- 
out a  sacrifice  of  his  individual  independence  to  the  authority  of 
the  other  fellow.  He  is  ready  to  listen  to  St.  Paul's  warning  that 
Christ  has  given  us  a  Church— to  preserve  the  unity  of  the  body 
of  faith— that  some  are: 

"Apostles  and  some  prophets,  and  other  some  evangelists,  and 
other  some  pastors  and  doctors,  for  the  perfecting  of  the  saints,  for  the 
work  of  the  ministry,  for  the  edifying  of  the  body  of  Christ"  (Ephes. 
ch.  IV). 

He  is  ready  also  to  hear  St.  Paul's  warning  against  the 
danger  of  accepting  any  doctrines  set  up  by  human  authority,  as 
it  falls  in  with  his  native  self-respect.  Indeed  in  his  heart  of 
hearts  he  would  be  safe  and  secure— would  be  "no  more  children 
tossed  to  and  fro,  and  carried  about  with  every  wind  of  doc- 
trine." He  is  ready  to  be  convinced  of  what  he  dimly  knows— 
that  the  Catholic  Church  has  withstood  countless  heresies,  doc- 
trines built  upon  the  sands,  throughout  all  the  Christian  centuries, 
without  a  shadow  of  change. 

So  too,  does  it  give  the  average  man  courage  to  be  told  that 
Protestants  themselves  are  coming  to  recognition  that  private 
judgment  in  matters  religious  invoked  that  spirit— the  devil  take 
the  hindmost— which  has  played  so  evil  a  part  in  shaping  the 
political  and  economic  thought  of  the  past  three  hundred  years. 
We  quote: 

"The  doctrine  of  the  Manchester  School — the  theory  of  laissea 
falre,  laissez  passer,  in  economics  and  politics  which  from  1845  to  18 T5 


332  CAMPAIGNING  FOR  CHRIST 

domijaated  political  thought — shows  the  extent  to  which  the  prinrip!,: 
of  private  jvidgment  has  swayed  the  minds  of  men."   ("Ency.  o(  Ko 
ligion  &  Ethics"  vol.  X,  p.  347). 

If  this  be  so,  and  it  seems  to  be  so,  why  not  return  to  those 
principles  upon  which  the  Guild  system  flourished  in  the  time 
before  Henry  VIII?  Why  not?  Surely  it  was  the  substitution 
of  the  authority  set  up  by  Protestant  men  for  the  Divine  author- 
ity of  the  Church  that  ushered  in  a  regime  which  turned  the 
''Merrie  England"  of  the  Middle  Ages  into  the  "Darkest  Eng- 
land," as  that  good  Protestant— General  William  Booth— termed 
his  country. 

Why  not  ?  It  is  too  plain  that  having  no  sanction  for  human 
law  but  their  own,  men  have  swung  from  an  extreme  individual- 
ism to  an  extreme  governmentalism— one  as  far  from  social 
justice  as  the  other. 

Why  not  ?  The  golden  mean  is  that  elevated  centre  midway 
between  the  two  extremes  of  irresponsible  power,  of  despotic 
government  and  mob  rule.  The  golden  mean  is  the  balanced 
relationship  of  ruler  and  ruled,  of  employer  and  employed, 
measured  on  the  standard  of  just  judgments— the  Ten  Com- 
mandments—the Cross  of  Christ. 

It  is  seen,  by  reasoning  rightly,  that  civil  morality  rests 
necessarily  upon  a  religious  foundation,  that  it  is  for  the  Church 
of  Almighty  God  with  a  Priesthood  according  to  the  order  of 
Melchisedec,  that  brought  the  Bible  into  objective  existence,  to 
tell  us  what  makes  for  human  happiness  here  and  what  makes 
for  individual  salvation  in  the  world  hereafter.  Not  for  Tom, 
Dick  and  Harry  to  interpret  the  Bible  as  they  so  will.  Centuries 
ago  this  danger  to  private  and  to  public  morality  was  pointed 
out.  St.  Jerome,  the  official  translator  of  the  Bible,  bespoke  the 
danger  of  misinterpretation  in  reading  the  Bible: 

"Let  us  be  persuaded  that  the  Gospel  consists  not  in  the  words, 
but  In  the  sense.  A  wrong-  explanation  turns  the  Word  of  God  into  the 
word  of  man,  and  what  is  worse,  into  the  word  of  the  devil;  for  the 
d«vil  himself  could  quote  the  text  of  Scripture." 

How  clear  it  is  to  each  one  of  the  sects  that  all  the  others, 
In  one  way  or  another,  have  turned  the  Word  of  God  into  the 


THE  BIBLE  353 

word  oi  ii.e..i  \  And  by  this  same  persuasion  bii^uid  not  each 
particular  sect  recognize  its  own  offence  against  God's  Word? 
Rationally,  the  conclusion  is  inescapable,  that  every  Christian 
sect  taking  God's  Word  on  its  own  authority  for  its  sanction  is 
guilty.  For  the  belief  in  one  God  necessitates  the  conviction 
that  God  has  but  one  Church  and  that  only  God's  Church  knows 
in  what  sense  the  words  of  the  Bible  are  true. 

How  familiar  should  Americans  be  with  this  same  principle 
when  applied  to  our  national  Constitution!  What  do  we  say 
of  those  who  refuse  to  be  governed  by  the  decisions  of  the  United 
States  Supreme  Court  as  to  the  meaning  of  our  Federal  Consti- 
tution? Does  their  contrary  interpretation  of  that  noble  docu- 
ment excuse  their  disloyalty  to  America?  No,  such  men  are 
branded  as  traitors,  as  simpletons  or  as  anarchists.  If  only  W. 
S.  Gilbert's  cure  for  the  latter  were  cure  for  all,  America  were 

"On  fire  that  glows 
With  heat  intense 
We' turn  the  hose 
Of  common  sense, 
•  And  out  it  goes  .: 

At  small  pxpense."  ^4 

Vet,  after  all,  our  analogy  falls  as  far  short  as  is  the  finite 
from  the  infinite,  since  our  national  Constitution  is  man's  word 
—the  word  of  Americans,  wise  and  brave  in  the  transcription  of 
religious  principles  onto  a  civil  foundation.  So  our  characteriza- 
tion of  those  who  arrogate  to  themselves  the  right  of  private 
interpretation  with  reference  to  the  Supreme  Court's  decisions 
as  to  the  sense  in  which  patriotic  Americans  must  believe  and 
obey  the  law  of  the  land  does  not  cover  the  blasphemy  of  those 
who  prefer  the  fallible  human  word  to  God's  Word.  It  is  patent 
that  a  man-made  document  may  err,  and  that  a  man-made  de- 
cision as  to  the  meaning  of  such  a  document  may  confound  the 
confusion.  But  to  assume  that  God  can  err  is  to  fling  reascm  to 
the  winds.  So  it  is  to  assume  that  God's  Church  can  err  when 
interpreting  the  Bible. 


THE  SECTS      -    - 

CHAPTER    XIII 

The  existence  in  this  country  of  hundreds  of  differing  Chris- 
tian sects— "the  sin  of  disunion"— goes  a  long  way  towards  ex- 
plaining the  indifference  to  religion  that  is  so  common  to 
Americans.  Once  a  man  who  has  this  indifferent  attitude  comes 
to  see  that  the  Christian  sects  are  but  man-made  religions, 
whereas  the  Catholic  Church  defends  the  proposition  that  God, 
our  Heavenly  Father,  fiave  to  all  mankind  His  own  religion— the 
very  democracy  of  tl  .  idea  is  so  appealing  to  him  that  he  is 
rather  inclined  to  hear  what  can  be  said  in  its  defence. 


The  multitude  listening  to  tlie  President  of  The  Catholic  Truth 
Guild  on  Boston  Common. 


THE  SECTS  335 

rhis  idea  of  democracy— that  God  gives  to  every  man  in 
the  world  one  and  the  same  religion,  together  with  the  restored 
self-respect  involved  in  taking  God's  word  for  religious  truth 
rather  than  the  authority  of  some  man— is  the  appeal  we  make 
to  win  attention. 

More  and  more  Protestants  themselves  are  coming  to  see 
this  "sin  of  disunion."  Rut  recently  (1921)  the  Lambeth  Con- 
ference of  the  Episcopal  Church  (England)  made  open  confes- 
sion—''we  acknowledge  this  condition  of  broken  fellowship  to 
be  contrary  to  God's  Will."     * 

This  being  so,  'the  issue  is  locked.  If  God's  Will  is  to  be 
done,  there  shall  be  but  One  Fold  and  One  Shepherd.  But  since 
every  man  has  a  will  of  his  own— a  finite  will— how  could  it  be 
possible  for  a  man-made  religion  to  be  God's  religion?  If  men 
would  have  unbroken  fellowship  in  Christ,  what  is  simpler  than 
to  do  God's  Will  and  enter  the  One  True  Fold? 

No,  it  is  not  past  finding  out,  for  the  facts  in  the  case  may 
be  known.  Indeed  the  tests  by  which  to  know  a  man-made 
Christian  church  are  not  too  far  afield.  They  are  natural  and 
supernatural— man's  testimony  and  God's. 

Sects  there  are  and  sects  there  have  been  from  the  very  days 
of  the  Apostles  up  to  our  own  time— and  it  is  to  be  freely  con- 
fessed that  until  time  shall  be  nomore,  there  shall  be  scandals— 
but  woe  to  him  by  whom  scandal  cometh.  This,  our  confidence, 
is  not  born  of  our  self-conceit  but  rather  of  trust  in  our  Blessed 
Lord's  words.  S©,  likewise,  the  meaning  of  sects  comes  from  the 
fact  that  Christ's  Church  is  one,  not  many.  Consequently  those 
bodies  maintaining  a  separate  existence  and  using  the  designa- 
tion "Christian,"  which  have  sprung  directly  or  indirectly  from 
Christ's  Church,  by  a  refusal  to  accept  Catholic  doctrine  or 
discipline,  or  with  the  notion  to  correct  real  or  alleged  abuses 
within  the  Catholic  Church  are,  of  course,  sects. 

By  way  of  showing  that  man-made  churches  come  and  go 
while  Christ's  Church— ati  orgaaism  of  supernatural  life— goes 


336 


CAMPAIGNING  FOR  CHRIST 


OB  her  way  saving  souls  to  the  end  of  time,  we  set  forth  a  list  of 
about  a  hundred  of  these  sects  that  our  Church  has  outlived, 
whose  names  are  known  today  only  to  the  student  who  delves 
into  the  history  of  the  Christian  religion: 


Chronological  List  of  Sects  That  Are  No  More 


Cerinthians 
Ebionites 


Adamites 

Alogrians 

Ammonians 

Apelleans 

Archonticks 

Artemonites 


Apocarites 

Asclepidoteans 

Eutuchites 


Arians 
Aetians 
Agnoites 
Appolinarians 


Eutychians 
Monophysites 


Aptharpodo  cites 
Cononites 


Aginians 
Chazinzarians 


▲doptions 


1st    Century 

Gnostics 

Nazareans 

e 

2d    Century 

Artotyrites 

Ascodrogrites 

Bardesanists 

Basalidians 

Carpocratians 

Cerdonians 

3rd   Century 
Manicheans 
Melchisedechians 
Noetians 

4th   Century 

Colluthians 
Donatists 
Eudoxians 
Eustathiafes 

5th   Century 

Nestorians 
Pelagians 

6th    Century 

Corruptocola 
Damianists 

7th    Century 

Gnosimachi 
Monothelites 

8th    Century 

Albanenses 

9th   Century 


Abrabamians 


Simonians 


Encratites 

Hermogrenians 

Marcosians 

Monarchians 

Montanists 

Saturniaoris 


Novatians 
Paulians 


Marcedonians 
Marcellians 
Photinians 
Satanians 


Soldins 
Theopashites 


Jacobites 
Tritheists 


Paulicians 


Ethnoprone* 


Predest^naiiani 


THE  SECTS 


337 


AnthropomorphiteB 


Berengarians 


Albig«nses 
Apostolics 

Arnoldists 


Almaricians 

Brethren  &  Sis- 
ter* of  the  Free 
Spirit 

Dulcinists 


Calixtins 


Antinomians 
P.arlaamltes 


Biddelkans 


10th  Century 
11th  Century 


12th   Century 
Capuati 
Catherists 
Joachamites 

13th  Century 

Flagellants 
Fratricelli 


14th   Century 

Turlupins 

15th  Century 

Hussites 

16th  Century 

Molinists 
Socinians 

17th  Century 


Pallagians 

Petrobrussians 

Tanquellians 


Wilhelminians 


Taborites 


Ubiquitarians 
Zwinglians 


Quietists 


Nobody  capable  of  a  world-view  of  things  as  they  are  would 
ha^^e  the  temerity  to  say  that  the  Catholic  Church  is  in  the 
slightest  danger  of  her  life,  even  though  the  persecution  and  the 
execution  of  her  priests  in  Russia  have  shocked  the  conscience 
of  every  civilized  nation  on  the  earth. 

Protestantism 
Taken  as  a  whole,  the  Protestant  religion  in  its  beginning 
is  so  near  us  in  time  that  the  founders  of  its  various  bodies  may 
be  known  with  no  great  difficulty.  But  the  difficulty  is  multi- 
plied a  thousand-fold  if  one  should  attempt  to  compass  Prot«t- 
tant  doctrine  in  general.    Indeed  this  is  possible  only— even  in  ft 


338  CAMPAIGNING  FOR  CHRIST 

vague  way— when  it  is  seen  in  contrast  to  Catholic  doctniK. 
against  which  it  protests.  Moreover,  it  would  be  an  Interminable 
task  if,  on  the  claim  of  right  doctrine,  one  sect  were  to  be  taken 
as  the  standard  by  which  to  view  the  doctrine  of  another,  or 
even  of  all  others,  each  in  its  turn  being  set  up  as  the  true 
doctrine. 

So  it  comes  to  this— orderly  progress  is  made  only  after  one 
accepts  the  right  standard.  Surely,  in  man's  relation  to  God  the 
right  standard  is  not  man's  opinion  but  God's  order.  It  is  easy  to 
see  then,  that  if  Christ  has  a  Church— and  He  has— His  doctrine 
is  the  right  standard  in  things  religious. 

Term   Protestant 

To  protest  is  at  once  to  acknowledge  the  existence  of  some- 
thing and  to  state  that  one  is  for  it  or  against  it.  But  in  case 
one  protests  that  he  believes  in  Protestantism  the  crux  of  the 
matter  is  to  learn  what  is  the  thing  protested.  It  will  be  seen 
that  historic  Protestantism  is  a  negation,  a  protestation  in  public 
of  what  is  not  believed  rather  than  of  what  is  believed.  It  has 
as  its  basic  intention  denial  not  affirmation.  Now  that  to  which 
Protestantism  stands  opposed  has  positive,  objective,  existence— 
namely,  the  Catholic  Church.  The  Catholic  Church  was  in  exist- 
ence some  fifteen  hundred  years  when  Protestants  declared  what 
they  did  believe  by  protesting  what  they  did  not  believe. 

As  a  matter  of  history  certain  German  princes  raised  a  pro- 
test against  a  proposed  decree  that  had  for  its  object  the  political 
restoration  of  that  religious  liberty  that  was  wont  to  prevail  in 
Germany— namely,  the  celebration  of  Mass  in  public  by  priests 
and  people.  These  Princes  were  called  Protestants,  since  they 
stood  for  "no  toleration  for  Catholics."  We  qu«te  a  Protestant 
authority : 

"The  name  'Protestant'  originated  from  a  'protestation'  in  which 
the  leading  German  princes  friendly  to  the  R-efOKmatiom,  united  with 
fourteen  cities'©^  Germany  on  ApHl  25.  1529,  against  the  decree  of  the 
Romaa  majority  of 'the  second  Diet  of  Speyer.     It  was  a  designation 


THE  SECTS  339 

q.uiLe  colorless  ti-oin  a  religrious  point  of  view,  and  was  first  used  as  a 
political  epithet  by  the  opponents  of  those  who  sigrned  the  protest." 
(The  New  Schaff-Herzog  Encyclopedia  of  Religious  Knowledge,  vol. 
IX,  p.  290.) 

Again,  a  Protestant  authority,  Charles  S.  Macfarland,  the 
General  Secretary  of  the  Federal  Council  of  the  Churches  of 
Christ  in  America,  an  organization  made  up  of  thirty-one 
Evangelical  denominations,  in  his  Foreword  to  a  history  of  the 
Federal  Council  (N.  Y.  1916)  gives  the  common  view  of  the 
origin  of  the  Christian  sects: 

"In  the  main  these  various  denominations  are  measurably  the 
product  of  the  religious  genius  and  powerful  personality  of  some  one 
man,  although  undoubtedly  jn  such  cases  the  man  may  have  personal- 
ized the  conscience  of  the  group." 

We  are  under  obligation  to  Mr.  Macfarland— he  has  em- 
phasized the  point  we"  desire  to  stress— that  the  Christian  sects 
were  builded  upon  the  personal  power  of  particular  men  and 
thus  these  Christian  denominations,  all,  are  due  to  secondary 
causes— human  causes.  Whereas  the  Catholic  Church  has  its 
foundation  in  God— first  in  figure  in  the  Old  Law  now  in  the 
regime  of  the  Church  Militant  on  earth.  Founded  in  time  on 
Peter  by  our  Blessed  Lord  and  protected  from  error  by  the  in- 
dwelling of  the  Holy  Ghost.  How  unspeakably  different  are 
these  man-made  religions  in  duration,  dignity,  authority  and 
peace,  when  brought  into  contrast  with  the  Church  established 
by  Him  Who  is  the  Way,  the  Truth  and  the  Life. 

Occasionally  someone  in  our  street  audience  makes  a 
pathetic  attempt  to  place  the  beginning  of  a  particular  sect  back 
in  the  days  of  the  Apostles.  As  a  matter  of  fact  no  one  of  them 
dates  further  back  than  the  16th  century.  Under  cover  of  popu- 
lar sentiment  the  notion  is  presented  that  the  Baptist  church, 
for  instance,  dates  from  the  time  of  Christ:  "From  the  days 
of  the  Apostles,  Baptists  have  believed  in  freedom  of  ^eech 
and  have  fought  in  ev«y  war  for  political  liberty  since  Nero 
beheaded  Paul  at  Rome,** 


340  CAMPAIGNING  FOR  CHRIST 

Two  or  three  questions  will  shatter  the  half-formed  idea 
that  the  Baptists  or  any  other  of  the  Lutheran  offshoots  came 
down  to  our  time  from  the  early  Christian  days.  Could  they 
name  the  place  and  date  of  that  early  Baptist  Church?  Can 
they  give  the  name  of  any  one  of  the  pastors  during  the  Apostolic 
age?  Surely,  none  of  the  present-day  Christian  sects  existed  in 
the  Catacombs.  Nor  was  Peter,  Paul,  Timothy  or  any  other 
preacher  of  Christ's  gospel  in  the  days  immediately  following 
the  advent  of  the  Bride  of  Christ,  a  member  of  any  Protestant 
sect. 

It  is  indeed  fair  to  say,  as  the  General  Secretary  of  the 
Federal  Council  does,  that  the  Protestant  sects  are  the  product 
of  men  of  genius.  Two  powerful  personalities  led  off  in  the 
establishment  of  the  first  two  sects— the  first  set  up  in  Germany, 
the  second  in  England.    Both  were  by  law  established. 

The  State  Church  of  Germany  existed  from  1520  to  1918; 
that  of  England,  set  up  in  1534,  is  still  extant.  From  these  two, 
practically  speaking,  all  the  other  known  sects  have  their  origin, 
directly  or  indirectly. 

Besides  the  sects  proper,  there  are  many  cults,  more  or  less 
Christian  after  a  fashion.  These  cults  permit  their  organiza- 
tions to  be  designated  Protestant  when  it  comes  to  reading 
themselves  into  the  sociological  status  of  America.  Thus  the 
an ti-"  Romanists"  through  many  a  supposedly  reputable  mouth- 
piece make  the  astonishing  declaration  that  this  is  a  Protestant 
country— that  there  are  eighty  millions  of  Protestants  in  America. 
Yet  far  less  than  one-half  of  our  one  hundred  and  ten  millions 
set  themselves  down  in  the  civil  census  of  the  United  States  as 
members  of  a  Church.  Moreover,  numbered  among  the  forty 
per  cent  who  acknowledge  Church  affiliations,  there  must  be 
found  some  twenty  millions  of  Catholics  and  something  more 
than  three  and  a  half  million  Jews.  It  is  certain  then  that  a 
most  liberal  reckoning  gives  fer  less  than  one-half  of  our  popu- 
lace to  Protestantism, 


THE  SECTS  341 

l\o,  we  are  not  boasting  of  our  paganism.  We  are  showing 
that  Campaigning  for  Christ  should  not  be  confined  to  distant 
lands. 

Luther 

The  first  open  revolt  of  Luther  took  place  in  1517  when  he 
affixed  to  the  door  of  the  Castle  Church,  Wittenberg,  ninety-five 
theses  of  disputation.  From  that  time  on  to  the  final  break  with 
the  Apostolic  Chair  of  Peter,  all  through  the  fierce  controversy 
which  he  had  raised,  Luther  protested  over  and  over  again  that 
he  was  and  meant  to  be  loyal  to  the  See  of  Peter.  But  Luther 
had  set  in  motion  a  wicked  force  which  he  could  not  control. 
Immediately  the  German  princes  saw  the  possibilities  of  this 
powerful  Augustinian  monk.  Luther  would  be  useful  to  them 
in  working  their  will  against  the  moral  restraints  imposed  upon 
them  by  the  Church.  With  his  aid  they  could  vastly  enrich 
themselves  by  despoiling  the  Church  of  the  property  used  in  the 
service  of  God  and  for  the  care  of  the  poor.  Pride,  lust  and 
greed  egged  Luther  on  once  he  had  made  a  bargain  with  the 
German  princes,  a  .bargain  like  to  that  of  Judas  with  the  high 
priests : 

"You  will  find  out  how  many  hundred  thousand  goldpieces  the 
monks  and  that  class  of  men  possess  within  a  smaU  portion  of  your 
territory." — (Luther's  Pamphlet  Argyrohilax) 

The  soldiers  of  the  princes  slaughtered  the  peasants,  pillaged 
the  churches,  and  prevented  Catholic  worship  in  public.  In  this 
way  Lutheranism  was  made  the  doctrine  of  the  first  Protestant 
Church— The  State  Church  of  Germany  (1520). 

Luther's  actions  and  reactions  were  violent.  He  protested 
for  and  against  Papal  authority— even  while  he  arrogated  to 
himself  authority  over  things  sacred,  as  though  his  commission 
to  do  so  came  from  Christ  Himself. 

This  father  of  the  first  Protestant  Church  changed  the  28th 
verse  of  the  3d  chapter  of  St.  Paul's  Epistle  to  the  Romans,  to 


342  CAMPAIGNING  FOR  CHRIST 

make  it  fit  his  doctrine  that  Christian  faith  minus  Christian 
works  is  sufficient  for  the  salvation  of  one's  soul : 

"We  hold  that  man  is  justified  without  works  by  the  law  of 
faith  alone." — (Luther's  Bible). 

To  one  of  his  followers  who  complained  that  objection  was 
being  made  to  this  perversion  of  the  sacred  text,  Luther  gave  the 
cold  comfort: 

"If  any  Papist  annoys  you  with  the  word  (alone)  tell  him 
straightaway:  Dr.  Martin  Luther  will  have  it  so:  Papist  and  ass  are 
one  and  the  same  thing.      .      .      ." — (Amic.  Discussion  1,  127). 

The  father  of  the  first  Protestant  Church  long  ago  paved 
the  philosophical  way  for  the  so-called  scientific  theory  of  the 
animal  origin  of  man,  by  denying  the  Christian  doctrine  of  our 
moral  responsibility  for  our  thoughts,  words  and  deeds.  Indi- 
vidual free-will  was  held  up  to  scorn  in  Luther's  book— "Slave 
Will." 

The  father  of  the  first  Protestant  Church  was  the  forerunner 
of  those  who  nowadays  protest  that  the  Ten  Commandments  are 
out-of-date.    Luther  denied  the  binding  force  of  the  Moral  Law : 

"We  must  remove  the  Decalogue  out  of  sight  and  heart." — (De 
Wette,  4,  188). 

Again: 

"If  Moses  should  attempt  to  intimidate  you  with  his  stupid  Ten 
Commandments  tell  him  right  out:  Chase  yourselves  to  the  Jews." — 
(Wittenberg  ad.  5,  1573). 

The  father  of  the  first  Protestant  Church  having  broken 
his  vow  to  live  a  continent-^life,  he  invites  the  abomination  of 
desolation : 

"Chastity  is  refuse  and  abomination." — (Wittemberg  vol.  5). 

Luther's  writings  regarding  matters  of  sex,  are  the  extreme 
opposite  of  things  decent.  Only  in  Socialist  free  love  writings 
have  we  seen  commendation  of  them.  There  Luther's  lewd  writ- 
ings have  won  for  him  distinction  as  the  "classic  exponent"  of 
"healthful  sensualism."  (Bebel's  "Woman,"  p.  78,  N.  Y.  1910). 

Too  many  times  through  the  centuries  immoralities  have 
disgraced  the  Christian  ministry,  but  Luther  has  the  unenviable 
distinction  of  having  defended  his  sex  sins  as  "necessary." 


THE  SECTS  343 

From  then  on,  that  false  argument  has  crept  on  apace,  until 
now  it  stalks  over  the  world  as  with  seven  leagued  boots,  threat- 
ening the  vital  foundation  of  civil  society.  Birth  control  is  its 
latest  development. 

The  father  of  the  first  Protestant  Church  gave  to  the  Land- 
grave Philip  of  Hesse,  his  "ecclesiastical  sanction"  for  taking 
a  second  wife.  ' 

"To  ease  his  conscience  in  case  he  died  on  the  battlefield  in  the 
cause  of  the  Luthern  gospel." 

But  the  German  populace  knew  that  the  Sacrament  of  Mar- 
riage was  not  made  by  man  and  that  it  could  not  be  broken  by 
man.  The  defence  of  the  integrity  of  marriage  waxed  so  hot 
and  so  long,  that  Luther  was  vexed  into  the  confession  to  a 
friend  that  he  had  hoped  that  Philip  would: 

"Take  an  ordinary,  honest  girl  and  keep  her  secretly  in  a  house 
and  live  with  her  in  secret  marital  relations.  (Lauterbach's  Diary, 
Seidman  196). 

These  few  pieces  of  evidence  as  to  the  practical  philosophy 
of  Luther  should  suffice  to  silence  those  who  entertain  the  notion 
that  a  genuine  reformation  took  place  in  the  Christian  religion 
at  the  time  of  the  Protestant  revolt.  For  those  who  desire 
further  information  regarding  the  origin  of  the  sects,  we  recom- 
mend 'The  Facts  About  Luther,"  a  popular  priced  book,  367 
pages,  written  by  Rt.  Rev.  Mgr.  Patrick  F.  O'Hare,  LL.  D. 

Henry  VIII 
During  the  early  years  of  the  revolt  in  Germany,  the  Cath- 
olic faith  was  staunchly  defended  in  England.  Henry  VIII  wrote 
a  Latin  treatise  entitled  "A  Defense  of  the  Seven  Sacraments"; 
the  original  Latin  copy  is  now  in  the  Vatican  Library.  In  King 
Henry's  own  handwriting  is  the  following  inscription : 

"Anglorium  rex  Henricus,  Leoni  X,  mittit  hoc  opus  et  fldel  tes- 
tem  et  amicitae"  (Henry,  king  of  England,  sends  this  work  to  Leo  X 
as  a  witness  of  faith  and  friendship). 

The  book  is  a  virile  vindication  of  the  dogmatic  pronounce- 
ments of  the  Catholic  Church;  it  insists  upon  n>aintaining  thf 


344  CAMPAIGNING  FOR  CHRIST 

seven  Sacraments  and  the  Supremacy  of  the  Pope  as  Vicar  ot 
Christ.  Luther  is  reprobated  personally  for  his  wickedness  and 
his  "foul"  speech.  Henry  points  to  the  doctrine  that  where 
Peter  is,  there  is  the  Church: 

"Liather  makes  distinction  betwen  Christ's  Church  and  the 
Pope's;  whereas  the  Pope  is  Christ's  Vicar,  In  that,  over  which  Christ 
is  the  head." 

Again,  Henry  points  out  that  Luther  severs  the  body  from 
the  head: 

"He  separates from  Christy  Church  not  only  Rome,   but 

also  all  Italy,  Germany,  Spain,  France,  Britain  and  all  other  nations 
which  obey  the  See  of  Rome." 

He  goes  on  to  warn  his  own  England  against  listening  to 
"impious  words": 

"But  I  beseech  and  entreat  all  other  Christians,  and  through 
the  bowels  of  Christ  (whose  faith  we  profess)  to  turn  away  their  ears 
from  the  impious  words  and  not  to  foster  schisms  and  discords,  espec- 
ially at  this  time  when  most  particularly  it  behooves  Christians  to  be 
concordant  against  the  enemies  of  Christ.  'Do  not  listen  to  the  insults 
and  detractions  against  the  Vicar  of  Christ  wliich  the  fury  of  the  little 
monk  (Luther)  spews  up  against  the  Pope;  nor  contaminate  breasts 
sacred  to  Christ,  with  impious  heresies,  for  if  one  sows  these  he  has 
no  charity,  swells  with  vain  glory,  loses  his  reason  and  burns  with 
envy.  Finally  with  what  feelings  they  would  stand  together  against 
the  Turks,  against  the  Saracens,  against  anything  infidel  anywhere, 
with  the  same  feling  they  should  stand  together  against  this  one  little 
monk,  weakrin  strength,  but  in  temper  more  harmful  than  all  Turks, 
all  Saracens,  all  infidels  anywhere."     (Benziger  Bros.  N.  Y.  ed.  p  462). 

For  his  splendid  work  in  defending  the  Catholic  Church, 
Henry  VIII  was  honored  by  Pope  Leo  X  with  the  title  "Fidei 
Defensor''  (Defender  of  the  Faith). 

"As  we  have  by  this  title  honoured  you"  writes  Pope  Leo  X, 
"we  likewise  command  all  Christians  that  they  name  Your  Majesty 
by  this  title,  and  that  in  their  writing  to  Your  Majesty,  immediately 
after  the  word  King,  they  add  'Defender  of  the  Faith'  ". 

Because  Henry's  title  was  personal,  not  hereditary,  it  was 
revoked  by  Pope  Paul  III.  Yet  wHhal  t^e  title  is  still  worn  by 
England's  kings  and  inscribed  upon  English  coin,  George  V, 
after  his  vow  to  maintain  "the  Protestant  religion  as  by  law 


THE  SECTS  345 

established"  had  the  revoked  title  "Defender  of  the  Faith"  con- 
ferred upon  himself.  A  strange  anomaly  indeed.  Yet,  may  it 
not  be  significant  of  an  underlying  current  in  the  English  heart 
and  mind  that  longs  to  restore  the  Catholic  da3^s  of  Merrie 
England  ? 

Years  crept  on  apace  and  at  length  the  German  blight  fell 
upon  England.  King  Henry,  playing  fast  and  loose  with  his  con- 
science, gave  the  day  to  the  enemy  of  God  and  country.  'He 
degraded  the  Sacrament  of  Marriage  he  had  once  so  stoutly 
defended.  Henry's  lawful  wife,  Catherine,  who  was  led  to  the 
altar  in  white,  as  a  virgin,  was  denied  in  favor  of  the  young  and 
beautiful  Anne  Boleyn.  For  political  intrigue  had  come  in  to 
support  Henry's  bad  cause,  and  corrupted  ecclesiastics  gave  it 
their  religious  sanction. 

Thus  it  was  that  the  days  of  martyrdom  came  upon  England. 
A  man-made  religion  was  foisted  upon  the  people  in  the  place 
of  the  religion  of  Christ.  The  Pope  cancelled  the  annulment  of 
Catherine's  marriage  and  pronounced  the  secretly  contracted 
union  with  Anne  Boleyn  to  be  unlawful.  The  decisions  of  Arch- 
bishop Cranmer  were  cancelled;  and  Henry-  VIII  was  excom- 
municated by  Pope  Clement  VII. 

Henry's  party  forced  Parliament  to  carry  through  the  whole 
corrupt  programme.  It  made  legal  Henry's  divorce  from  his 
legitimate  wife,  and  later  complemented  this  defiance  of  God's 
law  by  the  bill  of  "Supremacy"  which  divorced  England  from 
the  Church  of  Christ.  The  Church  and  State  were  made  one  in 
the  person  of  Henry  VIII,  the  State  taking  the  lead  in  setting 
up  this  new  religion  "by  law  established". 

In  May  1532  Parliament  voted  the  "submission  of  the 
clergy"  to  the  King,  thus  creating  a  spurious  Pope.  This  act 
was  the  cause  of  Sir  Thonrns  More's  resignation  of  the  English 
Chancellorship,  and  later  sent  Sir  Thomas  to  the  block.  He 
chose  to  die  rather  than  deny  his  Faith  by  acknowledging  Henry 
VIII  as  head  of  the  Church  in  England. 


346  CAMPAIGNING  FOR  CHRIST 

When  death  was  pronounced  upon  him  (A.  D.  1534)  Sir 
Thomas  More  addressed  the  judge  and  jury  in  part  as  follows: 

"I  have,  by  the  grace  of  God,  been  always  a  Catholic,  never 
out  of  communion  with  the  Roman  Pontiff,  but  I  have  heard  It  said 
at  times  that  the  authority  of  the  Roman  Pontiff  was  certainly  lawful 
and  to  be  respected,  but  still  an  authority  derived  from  human  law, 
and  not  standing  upon  a  divine  prescription.  Then  when  I  observed 
public  affairs  were  so  ordered  that  the  sources  of  power  of  the  Roman 
PontifE  would  necessarily  be  examined,  I  gave  myself  up  to  a  diligent 
examination  of  that  question,  for  the  space  of  seven  years,  and  found 
that  the  authority  of  the  Roman  Pontiff,  which  you  rashly,  I  will  not 
use  stronger  language,  have  set  aside,  is  not  only  lawful,  to  be  re- 
spected, and  necessary,  but  also  grounded  on  Divine  law  and  pre- 
scription. This  is  my  opinion.  That  is  the  belief  in  which,  by  the 
ffrace  of  God,  I  shall  die." 

In  November  1534,  Pariament  decreed  that  the  King,  as 
Supreme  Head  of  the  Church: 

•'Shall  have  full  power  and  authority  from  time  to  time  to  visit, 
repress,  redress,  reform,  order,  correct,  restrain  and  amend  all  such 
errors,  heresies,  abuses,  offences,  contempts,  enormities,  whatsoever 
they  be,  which  by  any  manner,  spiritual  authority  or  jurisdiction, 
ought  or  may  be  lawfully  reformed." 

By  this  political  act  the  State  Church  was  erected.  The 
Minister  to  the  Crown,  be  he  a  Socialist  as  Ramsey  MacDonald, 
a  Non-Conformist  as  Lloyd  George,  or  a  Jew  as  was  Disraeli, 
names  the  Bishops  whom  the  Eang  appoints.  The  Bishops  sub- 
scribe to  the  following  oath,  even  to  this  day: 

"I  do  verily  testify  and  declare  Your  Majesty  is  the  only 
Supreme  Governor  of  this  realm,  in  spiritual  and  ecclesiastical  things, 
as  well  as  in  temporal,  and  that  no  foreign  prelate  or  potentate  has 
any  jurisdiction  within  this  realm,  and  I  do  acknowledge  and  confess 
to  have  and  hold  the  bishopric  N.,  and  the  possession  of  the  same, 
entirely,  as  well  the  spiritualities  as  the  temporalities  thereof,  only 
of  Your  Majesty,  and  of  the  (Imperial)  Crown  of  Your  Majesty's 
realm." 

Cobbet's  "History  ot  the  Protestant  Reformation  in  Eng- 
land" gives  the  very  full  testimony  of  a  Protestant  that  this 
alleged  Reformation  was  rather  a  desperate  despoiliation  of  the 
rights  and  the  properties  of  the  Catholic  Church  and  the  English 
people.  The  churches,  universities,  colleges,  hospitals,  guild 
halls,  monasteries,  convents  lands,  and  all  the  belongings  of  the 


THE  SECTS  347 

Catholic  Church  were  as  effectively,  if  not  quite  as  rudely  con- 
flscated  as  was  the  property  of  the  Church  in  Russia  in  1917. 

This  official  English  robbery  of  Catholic  Church  property 
was  pointedly  brought  to  world  attention  during  the.  recent 
Genoa  Conference  of  the  five  great  powers  (May  10,  1922)  when, 
discussing  the  Pope's,  memorandum  relative  to  asking  the  Rus- 
sian Socialist  Federated  Soviet  Republic  to  return  to  the  Ortho- 
dox Church  the  religious  property  it  had  confiscated.  In  the 
interest  of  world  peace,  Lloyd  George  is  reported  to  have  made 
a  clean  breast  of  the  matter,  since  the  Bolshevists  were  liable  to 
retort  that  western  countries  had  not  so  long  ago  set  them  the 
example  of  how  to  enrich  the  State,  England  at  the  time  of  the 
Reformation,  and  France  at  the  time  of  the  Revolution. 

Unhappy  England  1  It  was  a  far  cry  from  the  happy  Cath- 
olic days  at  the  beginning,  of  the  reign  of  the  "Merrie  Monarch" 
to  the  rigor  and  the  terror  of  the  Bluebeard  King,  the  last  of 
the  Henrys.  Yet,  a  man-made  religion  must  needs  be  in  con- 
flict with  human  nature  and  with  the  religion  of  Christ.  And 
•when  a  man-made  State  religion  has  a  woman  as  its  ecclesias- 
tical and  civil  head  there  is  evident  an  element  of  the  ridiculous 
in  the  power  wielded.  When,  in  Campaigning  for  Christ,  we 
have  occasion  to  speak  with  regard  to  the  origin  of  Protestant- 
ism, we  must  in  conscience  bring  out  the  fact  that  the  two  pre- 
dominant characters  who  brought  the  so-called  reformation  into 
existence  are  utterly  disqualified  for  plajdng  the  role  of  re- 
formers. Surely  Luther  and  Henry,  who  in  disobedience  and 
apostacy  caused  the  16th  century  revolt  against  the  Chair  of 
Peter  and  the  establishment  of  the  two  first  Protestant  churches, 
both  State  churches,  surely  they  cannot  be  defended  as  re- 
formers, in  any  sense,  however  many  bad  practices  may  have 
crept  into  the  discipline  of  the  Catholic  Church  at  that  time. 
The  truths  of  history  are  too  evident !  These  men  were  not  re- 
formers. They  put  to  use  the  rack,  the  rope,  the  block,  not  to 
defend  truth,  not  to  cure  evils,  but  rather  to  defend  them.    To 


348  CAMPAIGNING  FOR  CHRIST 

keep  for  themselves  the  power  of  resistance  to  the  lawful  au- 
thority of  Christ's  Church,  that  was  their  purpose. 

Thus  it  was  that  for  their  defence  of  the  "lawful  authority" 
of  the  Roman  Pontiff,  "grounded  in  Divine  law  and  prescrip- 
tion", Cardinal  Fisher,  Sir  Thomas  More  and  others  went  to 
the  block.  In  the  process  of  taking  to  himself  the  things  that 
belong  to  the  Vicar  of  Christ,  the  English  King  gave  to  many 
an  heroic  soul  a  choice  of  apostacy  or  death;  with  the  result 
that  God  was  glorified  and  the  government,  spiritual  and  tem- 
poral, deprived  of  the  services  of  the  best  men  in  the  kingdom. 

To  the  question,  "Was  there  need  of  reformation  in  the 
Catholic  Church  during  the  16th  century?",  we  frankly  reply 
"Yes,  in  many  minor  matters".  Then  we  call  common  sense  into 
play.  Would  you  say  the  men  who  scheme  by  violent  means  to 
overthrow  our  American  nation  are  reformers?  No,  certainly 
you  would  not!  All  sensible  men  would  say  such  persons  are 
not  reformers,  they  are  traitors,  for  they  strike  at  the  very  life 
of  the  country,  not  at  her  betterment.  Why  then,  talk  of  Luther 
and  Henry  as  reformers?  They  did  not  aim  at  reforms  within 
the  Church.  They  sought  the  destruction  of  the  Universal 
Church  in  Germany  and  in  England.  Of  course  these  spiritual 
traitors  did  not  wholly  succeed,  theirs  being  but  a  human  power, 
for  Christ  has  promised  that  He  will  abide  within  His  Church 
until  the  end  of  days. 

Traitors  who  cause  division  within  the  ranks  are  never  in 
order,  but  true  reformers  are  always  to  be  sought  that  the  human 
element  within  the  Church  may  not  substitute  their  wills  for 
God's  Will. 

The  Catholic  Church,  under  the  authority  of  the  Vicar  of 
Christ,  met  in  the  Council  of  Trent  in  the  16th  century  to  cor- 
rect prevalent  abuses,  just  as  the  Church  in  its  infant  days  met 
in  the  Council  of  Jerusalem,  for  the  purpose  of  true  reformation. 
But,  and  here  is  the  point  at  issue,  neither  at  these  times  nor  at 
any  other  time  did  the  Church  correct  or  reform  the  doctrine 
given  into  her  keeping  by  our  Blessed  Lord  and  Saviour  Jesus 


THE  SECTS 


349 


oiiribt.  It  was,  it  is,  and  it  shall  ever  be  without  "spot  or 
blemish". 

In  stating  these  facts  thus  plainly,  we  do  not  mean  to  attack 
the  sincerity,  the  piety,  or  the  charity  of  our  separated  brethren. 
We  pray  all  the  while  we  work,  that  we  may  be  given  the  grace 
to  show  that  an  unbiased  view  of  the  claims  of  our  Church  will 
truly  satisfy  them  all  that  it  is  indeed  the  one  true  fold. 

Perhaps  the  most  telling  argument  for  our  position,  that 
our  Divine  Lord  established  but  one  Church,  is  a  list,  by  no 
means  complete,  of  the  many  Christian  sects  that  have  resulted 
from  the  division  and  sub-division  of  the  first  two  revolts  against 
the  authority  of  Christ's  Church.  From  the  first  two  Protestant 
sects,  namely  those  of  Germany  and  England,  which  date  no 
further  back  than  the  16th  century,  we  present  a  partial  list  in 
chronological  order  of  the  hundreds  of  sects  which  exist  in  our 
own  country  today,  all  springing  from  those  s^t  up  by  the  civil 
authorities  under  the  impulse  of  Martin  Luther  and  Henry  VIIL 
This  tabulation  is  preceded  by  the  Catholic  Church  and  th'^ 
Eastern  Churches. 


Origin  Of  The  Churches 

• 

Name 

Place  of         Date 
Origin 

Founder 

Comment 

Catholic 

Jerusalem    33  A.  D. 

Jesus  Christ 

Proof:  New 
Testament; 
Early   Fathers; 
history;  Govt: 
Report    of   Re- 
ligious Bodies 
Washington, 
,D.C.,  ,1916 

Eastern  Church  (Schismatic) 

Qreek 

Constantinople    1^54 

Michael    Gae- 

1st  schism. 

Ortkodox 

mlaritis 

due  to  unoan- 
tfnical   conse- 
cration of  Ph»- 
tius  (867*A.B.) 
as  Fatwareh  ot 
Co  HstantlAopl  e. 

2d-,s8hifiia  1«X4. 

350 


CAMPAIGNING  FOR  CHRIST 


Origin  of  the  Churches 


Name 

Place  of         Date 
Origin 

Founder 

Comment 

Russian 
Orthodox 

Petrograd 

1589 

Ceased  to  be  a 
State  Church 
1917 

Greek 

Orthodox 

(Hellenic) 

Athens 

1833 

Time  when  S3 
Bishops  pro- 
claimed inde- 
dendence   of 
Constanti- 
nople 

Split  up  into 
State  Churches. 
The  7  here 
named  have 
churches  in 
the  U.  S. 

Serbian 
Orthodox 

Belgrade 

1879 

* 

Syrian 
Orthodox 

Albanian 
Orthodox 

Bulgarian 
Orthodox 

Constantinople 

1870 

By  decree  Sul- 
tan of  Turkey 

Roumanian 
Orthodox 

' 

1864 

Protestant  Sects 
{Taken  from  U.  S.  Govt.  Rep.) 


Germany 


1520 


Lutheran 

Church  I 

21  Lutheran  Bodies  in  U.  S. 

1.  General  Synod  of  Evangelical 
Lutheran  Churches  in  U.  S.  of 
America. 

2.  United  Synod  of  Evangel.  Lu- 
theran Church  in  the  South. 

8.     Genl.   Council  of  the  Evangel. 

Lutheran  Church  of  N.  America. 
4.      Evangelical   Lutheran    Synodi- 

cal  Conference  of  America. 
6.     Hauge's    Norwegian     Evangel. 

Lutheran  Synod. 

6.  Synod  for  the  Norwegian 
Evangel.  Lutheran  Church  of 
America. 

7.  United  Norwegian  Lutheran 
Church  in  America. 


"The  Lutheran 
Church  dates 
back  historical- 
ly  to   Martin 
Luther,    the 
greatest  of  the 
reformers  of 
the  Christian 
Church.     His 
name  is  the 
watchword,    not 
only   of   Luthcr- 
anism,   but  of 
all  Protestant- 
ism." (Lutheran, 
World  Almanac, 
N.  Y.  1923, 
p.  19). 


THE  SECTS 


351 


Origin  of  the  Churches 


Name 

Place  of         Date 
Origin 

Founder 

Comment 

8.     Evangel.  Lutheran  Joint  j^ynod 

of  Ohio  and  other  States. 

9.     Lutheran  Synod  of  Buffalo. 

10.      Evangelical    Lutheran    Church 

m    America,    Eielsen's    Synod. 

11.     Evangelical  Lutheran  Synod  of 

Iowa  and  other  States. 

12.     Danish    Evangelical    Lutheran 

Church  in  America. 

13.     Icelandic    Evangelical    Luther- 

' 

an  Synod  in  North  America. 

14.     Immanuel  Synod  of  the  Evan- 

gelical     Lutheran      Church      in 

North  America. 

15.     Finnish   Evangelical   Lutheran 

Church   of    America,   or    Suoml 

Synod. 

16.     Lutheran  Free  Church     (Nor- 

wegian) 

17.     United       Danish       Evengelical 

Lutheran  Church  in  America. 

18.     Finnish   Evangelical  Lutheran 

National  Church. 

19.     Apostolic      Liitheran      Church 

, 

(Finnish). 

20.     Church  of  the  Lutheran  Breth- 

ren   of   America    (Norwegian). 

21.     Evangelical  Lutheran  Jehovah 

Conference. 

Church  of 
England 
Protestant 
Episcopal 


England 


An  AmciTican 
episcopate  waa 
organized  in 
1792  with  con- 
sent of  England 
(Govt.  Rep. 
1916).   "The 
Church  of  Eng- 
land  (is)   the 
mother  of  the 
Episcopal 
Church  in  Am- 
erica"   (Bishop 
Charles  L  Slat« 
tery   in  Tran- 
script, Boston, 
Dec.    17.   1921.) 


352 


CAMPAIGNING  FOR  CHRIST 


Origin  oj  the  Churches 


Name 


Place  of 
Origin 


Date 


Mennonites  Switzerland  1550 

Names  of   16    Menonite 

Churches  in  U.  S. 

1.  Mennonite  Church 

2.  Hutterian  Bretheren 

;     S.     Conservative    Amish    Mennon- 

i  ite  Church 

'.     4.      Old    Order    Amish    MennonUe 

Church 
;     6,     Church  of  God  in  Christ  (Men- 
/        nonite). 

\     6.      Old    Order   Mennonite   Church 
^  (Wisler). 

;     7.     Reformed  Mennonite  Church 

8.  General    Conference    of    Men- 
nonites of  North  Aimerica. 

9.  Defenceless  Mennonites 
Mennonite  Brethren  in  Christ. 
Mennonite  Brethren  Church  of 

North  America. 

12.  Krimmer  Brueder-Gemeinde 

13.  Lleine  Gemeinde 

14.  Central    Conference    of    Men- 
nonites. 

15.  Conference  of  the  Defenceless. 
Mennonites  of  North  America. 

16.  Stauffer  Mennonites 


10. 
11. 


Founder 


Menno  Simons 


Comment 


The  founder 
(ordained  in. 
Catholic 
Church)    re- 
signed to 
espouse  the 
teachings  of 
the  Anabaptist 
cotmmunity  ex- 
isting in   Swit- 
zerland.   There 
are   16   divisions 
of  the  Mennon- 
ites in  the  U.  S. 


Presbyterian 


Geneva  and         1560 
I  Scotland 
9  Bodies  in  U.  S. 

1.  Cumberland  P  r  e  s  byterian 
Church. 

2.  Colored  Cumberland  Presby- 
terian Church. 

8.  Welsh  Calvinistic  Methodist 
Church. 

4.  United  Presbyterian  Church  of 
North  America. 

5.  Presbyterian   Church  In   U.   S. 

6.  Associate  Sj^nod  of  North  Am- 
erica (A8sooiat«  Presbyterian 
Church. ) 

7.  Associated  Reformed  Presby- 
terian Church. 


Calvin  and 
Knox 


As  a  system  of 
church  govern- 
ment Presbyter- 
ianism  is  based 
on  the  "insti- 
tutes" of  Calvin 
As  a  sect  it 
owes  its  origin 
to  Knox  and  the 
Scottish   parlia- 
ment.    It  was 
introduced  in 
England  in 
1572.  The  dis- 
tinctly Presby- 
terian churches 
of  the  United  ' 


THESE 

:cTs 

353 

Origin  of  the  Churches 

Name 

Place  of         Date 

Founder 

Commeai 

Origin 

8.     Syno^  of  the  Reformed  Pres- 

States trace 

byterian  Church  of  N.  A. 

..^'■' 

their  origin 

8.     Reformed   Presbyterian 

chiefly  to  Great 

Church  \n  North  America,  Gen- 

Britain"  (Gov. 

eral   Synod. 

Report.   1916). 

Congrega- 

Holland                 1582 

Robert 

They  are  "Sep- 

tlonalist 

Brown 

aratists"  who 

^ 

revolted  against 
the  English  Es- 
tablished 
Church;  some 
of  them,   the 
Pilgrims,  who 
landed  in  Ply- 
mouth, Mass. 
(1620),  made 
Congregation- 
alism the  Es- 
tablished 
Church  of  Mass. 
Bay  Col'ony. 

Baptist                  Amsterdam          1603 

John  Smyth  ^ 

Although  doc- 

London                 1611 

# 

trinal  differ- 

IT bodies  in  the  U.  S. 

ences  dtVide 

1.     Northern  Baptist  Convention 

Baptists  into  17 

2.     Southern  Baptist  Ccinvention 

distinct  bodies, 

8.     NatiQnai  Baptist  Convention 

they  are  one*  in 

4.     General  Six  Prinoiple  Baptists 

declaring  that 

6.     Seventh  Day  Baptists. 

"the  Baptist 

6.     Free  Baptists. 

bodies  today 

7.     Free  Will  Baptist:s 

trace  their  ori- 

8.    Colored  Free  Will  Baptl&ts 

gin  as  distinct 

9.     Free  Will   Baptists    CdBoiUock- 

communities  to 

ites). 

the   Protestant 

10.     General  Baptists. 

Reformation." 

11.     Separate  Baptists. 

(Govt.  Rep. 

18.     Reg^ar.Baptiste. 

Wash.  1916). 

18.     Uialted  Baptists. 

14.     Dubk  Rtver  and  Kthdred. 

16.     Primitive  Baptists. 

16     Colore'd  Primative.Bai»tistfl 

IT.     Two-^ed-in-1^*e-SpiTit  Predes- 

'■ 

tinai^an  ,^^^t^:jki. 

354 


CAMPAIGNING  FOR  CHRIST 


Origin  oj  the  Churches 


Name 

Place  of         Date 
Origin 

Foumder 

Comment 

Friends 

CJreat  Britain      1624 

George  Fox 

Name  "Quaker" 

4  bodies  in  the  l 

U.  S. 

applied  to  them 

1.     Society  of 

Friends  (Orthodox) 

by  a  Justice  la 

2.     Religious 

Society    of    Friends 

response  to  an 

(Hicksite) 

address  in  which 

8.     Orthodox 

Conservative  Friends 

Geo.    Fox   called 

4.     Friends    (Primitive)                       | 

-' 

on  him  to  "trem- 

ble at  the  Word 

of  the  Lord". 

(Govt.   Rep.). 

Reformed 

New  York             1628 

Michaelius 

"A  slip  from 

(Dutch) 

Jones 

the  Calvinist 

CHurch  in 

churches  of 

America 

Europe"    (Lyon, 
A  Study  of  the 
Sects.) 

Brethren, 

Germany               1708 

Alexander 

"They  did  not 

Genman 

Mack  and 

arise  as  Pro- 

Baptist 

seven  others 

testants  against 

(Dunkers) 

• 

Catholicism, 

5  Bodies  in  U. 

S. 

but  rather  as 

1.     Churcii  0 

f  the  Brethren   (Con- 

Protestants 

servat'ive   I 

:)unkers) 

against  what 

2.     Old     Ord 

er     German     Baptist 

they  considered 

Brethren. 

the    barrenness 

8.     The    Bre 

thren    Church     (Pro- 

of  Protestant- 

gressive Di 

inkers) 

ism  itself." 

4.     German 

Seventh  Day  Baptists 

(Gov.  Rep). 

5.     Church    < 

3f    God    (New    Dunk- 

ers) 

Moravian 

Saxony                  1722 

Nicholas 

Original  Church 

8  Bodies  in  U. 

S. 

Louis  Count 

made  up  of 

1.     Moravian 

Church        (Unitas 

of  Zinzindorf 

some    Moravian 

Fratrum) 

Lutherans  and 

2.      Evangeli 

cal  Union  of  Bohem- 

residents  of  Vill- 

ian  and    IV 

loravian    Brethren    in 

age  of  Herrn- 

North  Am 

erica 

hut. 

8.     Independ 

ent     Bohemian     and 

Moravian 

Brethren  Churches 

THE  SECTS 


355 


Origin  of  the  Churches 


Name 

Place  of               Date 
Origin 

Founder 

Comment 

Methodist 

England                 1739 

John  and 

The  Methodist 

17  Bodies  in  U.  S. 

Charles 

Church   origin- 

1.     Methodist    Episcopal    Church 

Wesley 

ated  from  a  re- 

2.     Methodist  Protestant  Church. 

volt  from   the 

3.      Wesleyan    Methodist     Connec- 

Church of  Eng- 

tion of  America 

land.  John  Wes- 

4.    Primitive  Methodist  Church  in 

ley  drew  up  th« 

the  United  States  of  America 

articles  that 

6.     Methodist    Episcopal    Church, 

formed  Ameri- 

South. 

can    Methodist- 

%.     Congregational    Methodist 

ism.      The    first 

Church 

American 

7.     Free      Methodist      Church     of 

Church  was 

North  America 

the  Methodist 

8.     New  Congregational  Methodist 

Episcopal.  Ob- 

Chturch 

jection  to  epis- 

9.    African    Methodist     Episcopal 

copal  power. 

Church. 

Negro  com- 

10.    African     Methodist     Episcopal 

plaint  against 

Zion  Church 

unfair  treat- 

11.    Colored    Methodist    Protestant 

ment,  the  slavw 

Church 

ery  question, 

12     Union      American       Methodist 

differences  con- 

Episcopal Church. 

cerning  secret 

13.     African  Union  Methodist  Pro- 

discipline and 

testant  Church 

doctrinal  dis-      i 

14.     Colored    Methodist    Episcopal 

putes  caused      | 

Church 

the  secession      \ 

16.     Reformed  Zion  Union  Aposto- 

from the  se-      | 

lic  Church 

cessionist             i 

16.     African    American     Methodist 

groups.     So         ^ 

Episcopal  Church 

there  are  17 

17.     Reformed      Methodist      Union 

different  kinds 

Episcopal  Church. 

of  Methodist 
Churches  re- 
ported.  {Qq^. 
Rep.  1916.). 

1.  United 

Lancaster,  Pa.,   1762 

Wimam  Ot- 

Membership 

Brethren  In 

terbeln 

(1921)  1 — 364,- 

Christ 

^29. 

2  United 

^^ 

2— 19,ie©.      To- 

Brethren In 

tal.    88S.S29 

Christ  (Old 

Constitution) 

356 


CAMPAIGNING  FOR  CHRIST 


Origin  of  the  Churches 


>teme 

'    Origin 

Place  of               Date 

Founder 

Comment 

Unitarian 

Londoa                  1774 

Theophilus 

Rev.  Ellery 

L'mdley 

Channing,    Bos- 
ton, is  the  fath- 
er  of   American 
Unitarianism. 

He  defined  and 
defended    it — 

claiming  that  it 
dat«s  back  in 
pr'mciple  to   the 
Arians  of  the 
4th  century; 
"Thus  began 
the  Unitarian- 
ism as  a  sepa- 
rate sect  in  U. 

S."  (Wm.  A. 
Lyon  "A  Story 
of  the  Sects") 

^nlversallst 

aiouoester,           1780 

Rev.  John 

Confined  mostly 

Mass. 

Murray 

to  U.  S. — claims 

to  date  from  ar- 
rival of  Rev. 
■John  Murray  in 
Good  Luck,  N. 
J.  in  Sept.  1770. 
(Gov.  Rep. 

1916). 

London 


1787 


Churcli  of 
ttie  New 
Jorusalem 

1.     General     Convention     of     the 
New    Jerusaleim    In    the    United 
Stajtes  of  America. 
1.  •  General    Churck    of    the    New 
Jerusalem 


Robert 
Hiiidmarsb 


Based  on  writ- 
ings of  Eman- 
uel   Swedenborar 


/ 

THE  SECTS 

357 

Origin  of  the  Churches 

Name 

Place  of              Date 
Origin 

Pounder 

Cemmefit 

Reformed 

White  Marsh       1725 

John  Philip 

Made  up  of  im- 

(German) 

Pa. 

Boehm  "org. 

migrants  from 

Church  in 

first  complete 

Europe.  Claim 

r.   S. 

eongrnega- 

Zwingli  and 

tion." 

Calvin  as  found- 
ers of  the  orig- 
inal  Reformed 
Church  to 
which  they  be- 

longed. 

Christian 
Church 


Christian 

1794 

Rev.  James 

First  called  Re- 

(Am. Chris- 

O'Kelley 

publican   Meth- 

tion Conven- 

odists. 

tion) 

See  Disciples  of 
Christ    (1809) 
name  by  which 
"Campbellites" 
are  known. 


Evangelical 
Association 


Penn. 


1808 


Jacob  All- 
bright 


Originally  Grer- 
man  in  lang- 
uage. 


Disciples  of 

Washington,        1809 

Rev.  Thomas 

Rev.  Mr.  CiJamp- 

*^hrist 

Pa, 

Campbell   and 

bell  was  a 

, 

his  son,   Alex- 

(member of  the 

' 

ander. 

secession 
branch  of  the 
Presbyterian 
Chiarch  in  Ire- 
land. I,21«,t28 
members 
(1921). 

Plymouth 

Dublin                   1827 

John  Nelson 

Outcenie  of 

Brethrem 

Darby 

"dassatisfaotUn 

6  bodies  in  U.  £ 

!. 

with  «ie  ciose 

Brethren,  ] 

Plymouth  I 

co»iLe«tion  be- 

Brethren, ] 

Plymouth  II 

tween   (Angli- 

Brethren, I 

>lymouth  ni 

can)  charch 

Brethren,  1 

Plymouth  IV 

and  State,  with 

358 


CAMPAIGNING  FOR  CHRIST 


Origin  ef  the  Churches 


Name 


Place  •t 
Origin 


Brethren,  Plymouth  V 
Brethren,    Plymouth   VI 


Date 


Church  of 
G»d  in  No. 
America 


Founder 


Comment 


the  sterotyped 
forms  of  wor- 
ship ,  .  .  . "  Name 
due  to  first  im- 
portant meet- 
ings in  Ply- 
mouth, Eng. 
"Intens.e  indi-^ 
vidualism" 
caused  split  into 
six  different 
sects.    (Gov. 
Rep.    1916). 


Harrisburgr,  Pa.  1829 


Jacob  Winner- 
brenner 


Ordained  in 
German  Re- 
formed Church 


Mormons 

Fayette,  N.  J.     1830 

Joseph  Smith 

Founder  claims 

1.  Church  •t 

to  have  "had  a 

Jesus  Christ 

.-.- 

vision  of  great 

of  Latter   Day 

light"  that  ad- 

Saints 

vised  Mm  not  to 

2    Reorganized 

1852 

Deny  Brigham 

join   any   of   the 

Church  of 

Young's    "rev- 

Sects,  to  restore 

Jesus  Christ 

lation  con- 

th^ Gospel;   two 

of  Latter  Day 

cerning  poly- 

years  later  an 

Salats 

. 

gaimy." 

angel  conferred 
on  him  and 
Oliver  Cowdery 
"the   priesthood 
of  Aaron";  he 
received    sacred 
records  on 
plates  of  gold, 
which   consti- 
tute the  Book  of 
Mormon.  At 
death  of  foun- 
der a  split  took 

place,  Brigham 
Young  and  his 
followers  going 

— ' 

to  Salt  Lake 
Valley,  Utah. 
(Gov.  Rep. 

1 

1916). 

THE  SECTS 


359 


Origin  of  {he  Ckurches 


Name 


Place  of 
Origim 


Date 


1840 


Adventista  Boston 

6  Bodies  in  United  States 

1.  Advent  Christian   Church 

2.  Seventh-day  Adventist  Denom- 
ination 

3.  Church  of  Qod   (Adventist) 

4.  Life  and  Advent  Union 

5     Churches     of     Qod     in     Christ 
Jesue 


Founder 

Comment 

WUliam 

Predicted  the 

Mfller 

second  advent 

of  Christ  bet. 

Mar.   21,   1848 

and  Mar.  21, 

1S44.     Five  di- 

visions of  them 

in    1^16. 

Evangelical 

Gravois  Settle- 

1S4I 

Traces  its 

Synod  of 

ment,  Mo. 

©rtgin  to  6 

North 

ministers  of 

America 

the  State 
Church  of 
Prussia. 

Orthodox  Con- 
servative 
Friends 


New  Enfflaad      1846    John  Wilbur 


Called  "Wlll- 
burites." 


Spiritualists 


1849 


Based  on  writ- 
ings of  An- 
drew Jackson 
Davis,  the 
"Poughkeep- 
i^e  Seer." 
1845. 


Two  national 
organizations;' 
611  churches: 
320  ministers; 
105,831  mem- 
bers (1916). 


Churches  of 
Christ 


Cincinnati 


1849 


Seceders  from 
Disciples  of 
Christ    Church 


Became  dissat- 
isfied witth 
"ministering  to 
pride  and 
worldliness"   by 
having  instru- 
mental music  lE 
church  of 
Thomas  and 
Alexander 
Campbell  and 
Its  "money  ba- 
sis.*' member- 
ship.  19  IS. 
317,987. 


360 


CAMPAIGNING  FOR  CHRIST 


Origin  of  the  Churches 


Name 

Orifite 
Place  of 

Date 

Founder 

Comment 

Salvation 

London 

1865 

William  Booth 

Formerly  min- 

Army 

ister  "New  Con- 
nexion Method- 
ists." 

Reformed 

New  York 

1J73 

Bp.  David 

Withdrew  from 

^-    -opal 

Cummlngs 

Protestant 
Episcopal 
Church  after 
ritual    dispute — 
he  having  parti- 
cipated in  Prea- 
byter'ian  Church 
service. 

Church  of 

Boston 

1876 

Mrs.  Mary 

Me^ibership   es- 

Christ, Scien- 

Baker G.  Eddy 

timated  100,000. 

tist 

As  Mrs.  Eddy's 
"Manual"     de- 
clares "Chris- 
tian Scientists 
shall  not  report 
for  publication 
the  number  of 

■^. 

, 

members'  'the 
Government 
was  refused 
figures  for  its 
1916  Report. 

Holiness 

Cattfomla 

1880    Rev.  Hardin 

28  Church  edi- 

Church 

Wallace 

fices  (1916) 

Swedish 

1886 

Seceders  from 

29,164  members 

Evangelical 

Swedish  Luth- 

(1916). 

Mission 

eran  State 

Covenant  of 

Church. 

America 

UMited  Evam- 

Napervllle,  111. 

1894 

Former  mem- 

90,096 members 

grelical 

bers  of  Evam- 

(1921). 

Church 

gelical  Asso. 

PentecestaJ 

New  Tofk 

1895 

William  Ho- 

Report 82.269 

Church  •<  the 

ward  Hoople 

men^kers 

Nazareme 

J1916.) 

THE  SECTS 


341 


Origin  oj  the  Churches 


Name 


Volunteers  of 

Aanertca 


Plac«  •{ 
Orlslm 


Date 


N«w  York 


1896 


F«uader 


Mr.  and  Mrs. 

Balling-toa 

B«oth 


Comment 


10,204  mem- 
bers  (1916). 


Cwmmiiaity 
Ckurcli 


Int.    Apostolic 

Holiness 

Churck 

Clncimmati 

18«7 

Rev.  Martin 
W.  Kanpp 

116  churches: 
Seceeders    from 
Meth.  Epis. 
Church. 

Free  Chris- 
tian Zion 
Church  of 
C»irist 

Redemption, 
Ark. 

1906 

E.  D.  Brown 

35  Churches 

New  York  City  1907 


Rov.  John 

Hfi^rnes 

Kolmes 


"It  Is  n»t  a  church 
at  all.  It  la  itself 
the  community, 
fujjcti»ning  splrit- 
iially."  Hftv.  J.H, 
iL  ("New 
(lurches  f#r  •Id" 
1922.) 


A  slight  examination  of  the  doctrines  ©f  tkese— the  principal 
sects— will  show  a  decided  doctrinal  contradiction  amongst 
them.  It  is  not  too  much  to  say  that  intellectual  anarchy  exists 
within  the  world  of  Protestantism. 

Nor  is  there  an  end  to  the  force  of  disruption— of  private 
judgment  in  matters  of  religious  dogma— since  fresh  divisions 
are  continually  taking  place.  If  it  be  objected  that  the  much- 
talked  of  unity  is  being  formed  here  or  there  among  two  or 
more  of  the  Protestant  sects,  the  correct  answer  is  that  unity  ©f 
Christian  doctrine  is  not  being  substituted  for  Qpposing  opinions, 
but  as  a  matter  ©f  fact  a  fresh  Protestatit  sect  is  being  estab- 
lished. 

This  needs  must  be  so,  for  doctrinal  unity  is  grounded  in 
truth— one  perfect  whole— not  in  human  agreement.  In  so  far 
then  as  a  Protestant  sect  moves  towards  the  dogmatic  structure 
of  the  Catholic  Church  it  is  moviag  towards  unity— ttwards 


362  CAMPAIGNING  FOR  CHRIST 

Truth.  The  one  way  to  obtain  unity,  to  partake  of  truth,  is  lu 
come  within  the  true  fold.  There  is  a  warm  welcome  for  those 
who  respond  to  Christ's  invitation :  ''Come  unto  me,  all  ye  that 
labor  and  are  burdened  and  I  will  refresh  you." 

But  to  seek  rest  for  one's  soul  is  a  quest  that  may  not  come 
to  fruition  under  the  crowing  cock  of  the  weathervane  which 
adorns  the  steeples  of  so  many  Protestant  churches  in  our  coun- 
^try.  There  is  to  be  found  only  the  unrest  that  comes  with  the 
change  of  every  wind  that  blows  a  shift  of  human  opinion. 
Strange  is  it  not,  that  a  weathervane  surmounted  by  a  crowing 
cock  should  so  aptly  fit  the  facts  in  the  case?— should  so  typify 
the  denial  of  those  eternal  verities,  those  prineiples  that  never 
change,  those  principles  which  are  found  only  in  the  Catholic 
Church. 

Within  the^  Protestant  camp  dogmatic  dissension  is  com- 
mon newspaper  report.  One  event  following  af,ter  another  more 
rapidly  than  the  last  tells  of  the  denial  by  some  one  of  their 
clergymen  of  a  Christian  dogma— as  the  belief  in  a  personal 
God,  the  speciai  creation  of  man,  the  Divinity  of  Christ,  or 
the  virgin  birth  of  our  Lord,  a  dogma  once  withheld  as  a  mat- 
ler  of  course  from  the  arena  of  intellectual  disputation 
imong  Christians.  The  case  of  the  Rev.  Percy  Stickney 
Grant  is  one  of  the  latest  in  point.  After  reading  Dr.  Grant's 
itatement,  and  the  response  thereto  by  his  religious  superior, 
iv^e  see  the  utter  inability  of  Bishop  Manning  to  cope  with  the 
ssue.  First,  for  lack  of  the  belief  in  the  universal  authority  of 
he  Papacy  to  set  forth  Christian  dogma  as  eternal  truth,  and 
lecond,-  for  want  of  more  than  human  authority  in  matters  of 
urisdiction  over  his  congregations.  So  it  is  with  Protestantism, 
hat  unity  of  belief  and  authority  of  place  rests  upon  nothing 
)etter  than  shifting  theories  of  right  doctrine.  Thus  it  is  that 
ligh  church  and  low,  broad  church'  and  no  church,  have  no 
veight  with  those  who  correctly  distinguish  between  the  Cath- 
^ic  Churck  and  the  diurch  set  up  by  men  and  maintained  for 
I  time. 


THE  SECTS  363 

~-> 

"Moreover,  one  dogma  after  another  having  gone  by  the 
board,  all  devotional  practices  are  set  to  one  side  as  rank  foolish- 
ness. Thus  the  way  is  opened  for  a  subversion  of  the  moral 
order.  Then  patriotism  yields  to  internationalism— wherein  no 
man  loves  bis  country;  family  unity  becomes  a  relic  of  "old- 
fashioned"  days. 

If  then,  these  "after  Christians"  have  so  far  forsaken  the 
very  idea  of  Christianity,  how  can  pagans  at  home  or  in  foreign 
lands  be  persuaded  that  any  one  of  the  various  Protestant  sects 
have  a  claim  upon  their  allegiance  since  confusion  and  dissension 
is  their  very  doctrinal  utterance  ? 

Nor  should  it  be  cause  for  surprise  that  so  few  Jews  amongst 
us  see  justification  for  accepting  Christ  as  the  true  Messiah— 
the  God-Man— since  from  their  disordered  doctrines  it  is  as- 
sumed that  th-e  further  Christians  get  away  from  Christian  doc- 
trines the  nearer  they  get  to  intellectual  enlightenment.  We 
quote  from  Isaac  Landman,  who  voices  the  sentiment  of  modern 
Jewry : 

"It  may  be  added  that  the  religion  that  Pastors  Grant  and 
Posdick  are  preaching  is  Christianity  stripped  of  its  pagan  accretion, 
with  the  result  that  what  is  left  is  so  nearly  Liberal  Judaism  that  it 
would  take  a  keen  critic  to  point  out  any  important  differences." — 
(The  American  Israelite,  Cinn.,  O.,  Mar.  8,  1923). 

In  Campaigning  for  Christ  we  make  the  basic  facts  of  the 
Christian  religion  stand  out  as  distinctly  as  possible.  It  is  re- 
freshing to  note  that  the  man  in  the  street  takes  hold  of  the 
common  sense  view  that  if  there  be  a  true  religion,  it  cannot 
come  from  man  but  must  come  from  God.  Hence  we  stress  the 
truth  that  Christ  is  God  and  that  He  established  a  Church  to 
teach  with  His  own  authority,  a  Church  that  would  discover 
to  us  the  way,  the  truth,  and  the  life,  by  which  to  find  our  road 
back  home,  there  to  dwell  with  Him  in  our  Heavenly  Father's 
house.  Then  we  turn  the  tables  and  pointedly  ask  if  any  man 
believes  that  Christ  was  on  earth  at  any  time  during  the  Six- 
teenth Century  when  the  earliest  Protestant  Churches  came  into 
existence. 


364  CAMPAIGNING  FOR  CHRIST 

In  Copley  Square,  Boston,  we  poiat  out  that  mayhap  the 
artist  builded  better  than  he  knew,  since  our  interpretation  of 
Saint- Gaudens'  statue  of  the  late  Rev.  Phillips  Brooks  which 
stands  in  the  shadow  of  the  Protestant  Episcopal  Church  is  quite 
other  than  that  offered  by  our  Protestant  brethren.  The  figure 
represents  Bishop  Brooks  in  a  gesture  of  power  and  elegance. 
The  right  hand  is  uplifted  as  in  positive  command  while  the  left 
hand  rests  upon  the  open  Bible.  At  the  side  of  Dr.  Brooks,  and 
a  little  to  the  rear,  stands  a  tall,  over-towering  figure  of  Christ, 
intended,  perhaps,  to  represent  our  Lord  as  lending  authority  to 
the  words  of  the  Protestant  divine.  Ah,  but  a  quite  different 
intention  may  have  controlled  the  artist's  mind  1  One  observes 
tkat  Christ  has  His  right  hand  upon  the  shoulder  of  the  Bishop. 
May  it  not  be  taken  as  a  restraining  hand  ?  May  it  not  be,  un- 
wi'ttiagiy,  no  doubt,  that  the  artist's  r^resentation  of  Christ  is 
saying  to  every  Protestant  preacher  of  every  sect:  "My  dear 
son,  you  may  not  teach  with  My  authority."  For  when  Christ 
was  on  earth  some  twenty  centuries  ago,  he  selected  the  Rock 
upon  which  His  Church  is  established.  He  builded  upon  the 
Apostles  and  sent  the  Paraclete  to  teach  and  to  guide  them  to  the 
end  of  time,  through  apostolic  succession.  Thus  those  who  truly 
teach  in  Christ's  Name  are  within  the  one  Church  which  He 
established.  His  preachers  take  their  authority  from  the  Apostles 
whom  He  sent  forth  to  teach  all  nations  to  the  end  of  time.  Any 
departure  from  this  course  is  rebellion  against  God's  Church. 
Hence  any  religion  founded  by  man  is  not  the  religion  of  Christ. 
Neither  Martin  Luther,  Henry  VIII,  Wesley,  Smythe,  Calvin, 
Knox,  Joseph  Smith  nor  Mary  Baker  G.  P.  Eddy,  may  give  the 
command:  "Going  therefore  teach  ye  all  nations  .  .  .  teach- 
ing them  to  observe  all  things  whatsoever  I  commanded  you." 

These  are  the  days  when  men's  minds  are  opening  to  con- 
viction. In  the  stress  and  strain  of  living  they  are  sweeping 
their  spirit  in  the  dead  of  the  night.  So  out  into  the  highways 
and  b3rways  we  50,  working  to  turn  their  tkoughts  to  God. 


SACRAMENTS 


CHAPTER     XIV 


Now  and  again  when  Campaigning  for  Christ  we  speak  for 
aa  hour  or  more  on  some  of  the  Sacraments,  placing  emphasis 
upon  Christ's  words— "Without  Me  you  can  do  nothing"— (John 
xv-5).  We  recall  with  special  interest  the  reception  of  this  par- 
ticular phase  of  our  work  one  time  in  Pemberton  Square,  Boston. 
Here  were  gathered  all  sorts  of  men,  ranging  from  judges, 
lawyers,   secret   service   men   and    other   officials,   police   court 


^^^^ 

^y^vg^^:^^.^^  t :  ^^  ^^ 

^^^^  Z^"-  ^^^  ^^^^H 

^m 

^K                                ^H 

^»f^2^S 

1 

IB 

K^^M 

^^^^^^^H 

^^^^ 

SHJ^BB^^mL  ^^    s^s^^^^^^^BSl 

^1 

^^^^^^^HK^^-J^^^^ 

W^^WsM 

^^^1 

^^^^|^^^^P^^K^=^'I»  ^S^^ 

^^-^<iis^^^^^^K 

^^^^^^^H 

^^^^^^^^^^^^BBI^^^Kt''^^^f>^^J^^^^& 

s^N^.j^b^SM^''^  ^^fN^BI 

■ 

^^9 

^^^^"^tj^^i^H 

WiflK 

■ 

H^^^HI^^'/^^^^^^^Hfl 

^9[ 

Hal^    by   ^«    camera   man    in    Fenway    Park. 
Mitchell,  Mrtha  Isidore  Atery.  David  Goldstein. 


George    R. 

\ 


366  CAMPAIGNING  FOR  CHRIST 

hangers-on  and  more  familiar  policemen— all  at  home  in  Pem- 
berton  Square  because  it  is  the  location  of  the  Court  House  and 
Police  Headquarters. 

As  we  were  talking,  groups  of  two  and  three  walking  to- 
gether paused,  started  as  though  to  walk,  and  then  paused  again 
lingeringly,  taking  a  stand,  a  few  staying  to  the  end— all  of 
them  impressed  with  this  line  of  talk,  which  was  new  to  many 
of  them.  The  sharply  trained  wits  of  some  of  these  folk  react 
upon  the  crow-d  as  a  wjiole,  and  an  alertness  is  marked  for  which 
we  are  ver-y  thankful,  since  we  stress  the  point,  frequently,  that 
it  is  al®ne  by  the  grace  of  God  that  we  may  expect  to  obtain 
eternal  salvation,  and  especially  by  that  grace  which  comes  by 
the  way  of  the  Sacraments.  Grace  is  to  many  something  quite 
unknown.  Of  its  quality  as  an  actual  deposit,  almost  nobody 
but  the  Catholics  have  the  faintest  idea.  So  that  the  more  the 
street  preaching  becomes  like  catechetical  instruction  the  better 
it  is  understood-  and  the  better  it  is  liked.  It  falls  like  a  gentle 
rain  upon  parched  ground. 

By  grace  our  Church  means  that  internal  supernatural  help 
which  God  communicates  to  us,  from  the  injcxhanstible  reservoir 
of  divine  merit,  which  Christ  left  to  be  administered,  through 
His  Sacraments,  by  those  whom  He  sends  "as  dispensers  of  the 
mysteries  of  God"— (Cor.  iv-1).  Christ  gives  to  His  priests,  by 
outward  acts-  and  visible  signs,  His  power  of  bestowing  grace — 
something  invisible  but  real.  Christ  Himself  gave  visible  signs 
while  bes,towing^  supernatural  help.  His  acts  are  recorded  of 
restoring  si^t  to  the  blind  (John  ix,  6-7) ;  of  curing  the  deaf 
and, dumb  (Mark  vii,  33-34) ;  of  raising  the  d<iughter  of  Jairus 
to  life  (Mark.v  41) ;  of  multiplying  the  loaves  aad  fishes  (MatJ:. 
XV.  36).  So  does  the  Churdi  employ  an  *€xt«rnal  sign  as  a  nec- 
essary condition  of  coi»ferrii\^tivisibIe  grace— an  inward  help 
and. satisfaction  to  om  "souls. 

An^e?tt^iml>sign  is  not'^fficient  as  mierely.si^f^ng  grace, 
the  vistMe  sign  is.aot  meirety  fiie  5»eans  o!  exbttiiig-faA  in  the 


SACRAMENTS  367 

.nind  and  heart  of  those  upon  whom  Christ's  Church  confers  a 
Sacrament;  it  is  rather  the  necessary  act  of  depositing  grace  in 
the  individual,  soul.  If,  however,  the  one  over  whom  the  act  is 
carried  out  puts  an  obstacle  in  the  way  of  receiving  the  grace 
intended  it  will  remain  in  God's  treasure  house.  In  this  treasure 
house  of  grace  is  all  the  merit  over  and  above  what  is  necessary 
to  save  the  souls  of  those  saints  now  in  heaven  and  that  in- 
infinite  volume  of  grace  that  Christ  gave  to  us  by  His  passion 
and  death  on  the  Cross,  This  is  but  saying  that  the  Church  uses 
in  the  Sacraments  the  grace  placed  at  her  disposal  just  as  it  is 
and  in  the  qualities  which  the  Author  of  the  Sacraments  intended. 
It  surely  is  simple  that  the  quality  of  grace,  for  Instance,  in 
Baptism,  is  quite  other  than  that  necessary  to  Holy  Orders,  or 
to  that  of  Matrimony.  Because  of  the  grace  Christ  merited  for 
us,  we  are  given  that  which  no  man  has  the  power  to  give,  super- 
natural help.  This  is  given  to  the  individual  in  each  one  of  the 
Sacraments.  For  instance,  by  supernatural  help  given  in  Baptism 
the  stain  of  original  sin  is  blotted  out.  Or,  as  in  the  Sacrament 
of  Matrimony,  or  of  Holy  Orders,  the  necessary  grace  is  given 
to  sustain  the  life  entered  upon. 

A  Sacrament  has  three  necessary  aspects : 

First— Christ  is  its  Author; 

Second— A  visible  sign  accompanies  the  gift  of  super- 
natural help ; 

Third— It  produces  grace,  which  of  itself  works  spiritual 
life  within  the  individual  soul  when  it  is  received  with  the  proper 
intention. 

So  superstitious  is  the  average  person  and  so  few,  save  dis- 
criminating Catholics,  distinguish  sharply  between  a  Sacrament 
and  a  sacramental,  that  we  do  what  we  can  to  make  distinct  the 
separation  of  the  Sacraments  of  Christ  from  those  popular  prac- 
tices introduced  by  the  Church  to  aid  the  development  of  the 
spiritual  life  of  her  children.  We  dwell  upon  the  fact  that  the 
Sacrament  of  Baptism  by  its  own  power  frees  the  soul  from  sin, 


368  CAMPAIGNING  FOR  CHRIST 

while  the  wearing  of  a  sacramental— a  miraculous  medal  ©r  a 
scapular— has  no  grace-producing  virtue  whatsoever  of  its  own. 
It  is  indeed,  but  a  reminder  to  the  wearer  to  lift  up  his  soul  in 
prayer  and  to  ask  our  Heavenly  Father  for  spiritual  aid,  either 
through  some  saint's  intercessidn  or  by  a  direct  appeal  to  our 
Blessed  Lord. 

No  doubt,  it  is  the  superstitious  belief  that  the  wearing  of  a 
medal  by  one  who  is  ill,  will,  of  itself,  perform  a  cure  that  sends 
many  a  man  away  in  disgust  from  reflecting  upon  the  infinite 
contrast  there  is  between  the  actual  deposit  of  grace  within  a 
man's  soul  by  a  Sacrament  and  the  mere  stimulus  to  -a  good 
thought,  word  or  deed,  by  the  presence  of  a  sacred  emblem  of 
any  character. 

The  offence  of  giving  to  a  sacramental  divine  power  is  all 
too  common  among  well-meaning  but  thoughtless  Catholics. 
Therefore  we  should  not  wonder  so  much  at  the  popular  belief  of 
the  man  in  the  street  that  Catholics  worship  images  as  idols.  For 
the  common  sense  man,  with  nothing  better  than  the  instincts  of 
a  natural  religion  to  guide  him,  will  not  lift  a  worshipful  gaze 
to  any  sort  of  a  false  god  if  he  knows  it  to  be  false. 

Number   of   Sacraments 
Christ   instituted   seven   Sacraments,   giving   them    to   the 
Church  for  the  cure  and  the  care  of  souls. 

One  Baptism 
The  sacrament  by  which  we  are  regenerated,  restored  to  a 
life  of  grace,  made.  Christians,  members  of  the  Kingdom  of 
Heaven  on  earth.  It  is  of  God  that  we  are  all  of  Adam-~a 
Jewish-Christian  belief.  Since  Adam  is  the  fountain-head  of 
human  nature,  we  derive  our  nature  from  him  and  are  all  par- 
takers of  his  inheritance.  Consequently,  by  Adam's  sin  harm 
was  done,  not  alone  to  himself,  but  also  to  the  whole  kuman 
race  (Gem.  viii,  21;  Ps.  1-7;  Rom.  v.  12). 


SACRAMENTS  369 

Adam's  sin  was  the  first  deliberate  rejection  ot  God's  com- 
mandment to  man.  It  was  the  first  wilful  offence  against  the 
perfect  nature  God  gave  to  man.  The  Church  designates 
Adam's  transgression  as  original  sin.  Because  of  original  sin 
there  was  lost  to  us  perfect  happiness  on  earth  and  supernatural 
happiness  with  God  in  eternity.  For  this  unutterable  loss 
Christ  came  down  to  earth  to  condone  and  to  restore  to  us  the 
beatific  vision  of  God  in  heaven. 

Christ  instituted  the  sacrament  of  Baptism.  It  wipes  out 
the  guilt  of  original  sin  and  all  guilt  upon  the  individual  soul 
in  consequence  of  actual  sin  committed  nip  to  the  time  of 
baptism.  So  is  restored  to  us  friendship  with  Almighty  God. 
Adam  is  our  first  parent,  our  original  human  father  to  whom 
we  owe  our  natural  life.  But  Christ  is  our  second  Adam,  by 
whose  coming  we  are  born  again  into  supernatural  life,  through 
His  institution  of  the  Sacrament  of  Baptism. 

When  Campaigning  for  Christ  we  find  that  the  story  of 
Nicodemus  (John  III,  1-6)  lays  hold  upon  the  sympathy  of 
our  audience,  for  all  too  little  is  the  Bible  known  to  the  average 
American. 

"And  there  was  a  man  of  tlie  Pharisees  named  Nicodemus,  a 
ruler  of  the  people.  This  man  came  to  Jesus  by  night  and  said  to 
Him:  'Rabbi,  we  know  that  thou  art  come  a  teacher  of  God,  for  no 
man  can  do  these  things  thou  dost,  unless  God  is.  with  him.'  Jesus 
answered  and  said  to  him:  'Amen,  amen,  I  say  to  thee,  unless  a  man 
is  born  again,  he  cannot  enter  the  Kingdom  of  God.'  Nicodemus  said 
to  Him:  'How  can  a  man  be  born  again  when  he  is  old?  Can  he 
enter  a  second  time  into  his  mother's  womb  and  be  born  again?' 
Jesus  answered:  'Amen,  amen,  I  say  to  thee,  unless  one  be  born 
again  of  water  and  the  Holy  Ghost,  he  cannot  enter  the  Kingdom  of 
God.  That  which  is  born  of  the  flesh  is  flesh;  and  that  which  is  born 
of  the  Spirit,  is  spirit.'  " 

There  is  indeed  no  dispute  amongst  Christians  that  super- 
natural birth  takes  place  through  Baptism.  Nor  is  there  a 
shadow  of  doubt  that  the  exercise  of  the  authority  to  baptize 
was  given  by  Christ  to  His  Apostles— to  His  Church  (Matt. 
XXVIII.  19;  Mark  XVI-16) : 


370  CAMPAIGNING  FOR  CHRIST 

"Going  th.erefore,  teach  ye  all  nations;  baptizing  them  In  tli. 
xxame  of  the  Father  and  of  the  Son  and  of  tlie  Holy  Chost."  "He  that 
belleveth  and  Is  baptized  shall  be  saved." 

There  is  however,  a  wide  latitude  amongst  the  Christian 
sects  as  to  what  constitutes  a  valid  Baptism,  as  to  the  precise 
form  in  which  Baptism  shall  be  administered.  Several  of  the 
rather  obscure  sects  hold  fantastic  ideas  about  this  Sacrament. 
The  Lord's  Swpper,  they  say,  is  Baptism— foot  washing  is  Bap- 
tism. And  although  something  or  other  is  regarded  as  fulfilling 
the  ceremony,  the  Christian  Union  takes  the  stand  that  "none 
of  these  is  required."  So  the  founder  of  this  sect— Rev.  Eli  P. 
Farmer  thus  places  himself  in  direct  opposition  to  Christ  our 
Lord  Who  said  that  Baptism  is  absolutely  necessary  to  salvation. 

The  Society  of  Friends  holds  to  an  extremer  man-made  view. 
Disregarding  altogether  the  positive  command  of  Christ  to  His 
Church  that  all  nations  shall  be  baptized,  and  His  positive  man- 
date that  only  those  who  are  baptized  shall  enter  the  Kingdom 
of  Heaven,  it  insists  that: 

"Baptism  and  the  Supper  .  .  .  are  not  essential,  were  not 
commanded  by  Christ,  and,  moreover,  tend  to  draw  t4ie  soul  away 
from  the  essential  to  the  non-essential  and  formal."  (Gov.  Report. 
Religions  1916). 

In  the  Lutheran  Church  the  mode  of  Baptism  is  optional, 
and  infant  Baptism  is  practiced.  The  mode  of  baptizing  is  also 
optional  with  Methodist  Episcopalians  and  with  some  others  of 
the  seGts.  The  Seventh  Day  Adventists,  the  Brethren  in  Christ, 
also  some  others,  declare  for  one  form— "immer-sion  is  the  only 
form  of  proper  Baptism."  The  Brethren  are  specific;  ''triune 
forward  immersion"  is  the  only  form  proper  to  Baptism,  while 
the  Baptists  condemn  infant  Baptism,  since  "it  is  not  only  not 
taught  in  the  Scriptures,  but  it  is  fatal  to  the  spirituality  of  the 
Church."       (Govt.  Rep.  1^16). 

O^nly  Dry  Clensed 
Brudder  Jooes  was  happily  r-eseuedfrom  his  false  confidence 
ia  the  bapjtismai  doclrine  of  Mie  Methodists  by  a  Baptist  person 
of  his  own  ceter. 


SACRAMENTS  371 

'rhe  Baptist  was  exhorting.  "Now,  'breddern  and  sistern,  como 
flp  to  de  altar  and  have  yo'  sins  washed  away." 

All  came  up  but  one  man. 

"Why,  Brudder  Jones,  don't  yo'   want  yo'  sins  washed  away?" 

"I  done  ha*d  my  sins  washed  away." 

•'To'  has?    Where  did  you'  had^yo'  sins  washed  away?" 

"Ober   at  de  Methodist  church." 

"Ah,  Brudder  Jones  yo'  ain't  beea  washed;  yo'  Jes'  been  dry 
cleaned." 

We  find  that  th#e  are  three  points  of  objection  which  vex 
the  mind  of  the  man  in  the  street  with  regard  to  the  Sacrament 
of  Baptism.  Surely,  we  ar«  justified  in  la)ring  these  stumbling 
blocks  at  doors  other  than  those  of  the  Catholic  Church:  the 
necessity  of  Baptism,  the  form  of  Baptism,  the  status  of  infant 
Baptism.  On  these  points,  as  on  others,  when  Campaining  for 
Christ  we  have  at  hand  authoritative  quotations  from  Uie  Bible 
and  from  the  Doctors  of  the  Church. 

As  to  the  necessity  of  Baptism,  we  present  the  scriptural 
texts  already  quoted  in  this  chapter  and  add  to  theni— Acts  II, 
37-47;  IX,  17-18;  X,  47-48.  If  thereafter  those  objectors  do 
not  find  an  answer  to  t-heir  objection  as  to  the  necessity  for  Bap- 
tism, it  seems  to  signify  qmite  plainly  that  the  desire  to  be  a 
Christian,  to  enter  into  the  Kingdom  of  Haaveo,  to  dwell  in 
all  eternity  with  the  Father,  Son  and  Holy  Ghost,  is  aot  yet  in 
their  hearts.  For  this  is  to  deny  Christ's  promise,  to  d^ny  Christ 
Himself. 

As  to  the  manner  of  Baptism,  the  Ca-tholic  Qiurch  is  safe- 
guarded by  the  Divihe  authcwrity  of  Christ,  the  Giv^r  of  the 
Sacraments.  Our  GBureh  says  that  the  three  visible  forms  of 
Baptism  (pouring,  sprinkling,  aad  immersioB-^  are  valid.  Pour- 
ing has  been  the  mode  g^emll|r  employed  for  many  centuries. 
Christ,  the  Author  ©f  the  ^leram^t,  did  not  pr^cribe  one  or 
the  other  of  these  forass,  but  He  did  prescribe  Baptism  as  t^ 
necessary  means  of  cm  entering  iatia  eyerlasting  happiness; 
that  is'to  say,  being  ira^a«d  k  to  N«nc  of  ^  Triune  God. 

Itje  kijitude  in  die  tmSe  oi  Ba5)ltoa  is'oBly  oafe  of  fee  mamif 
tvi^ki&Ges.oi  the  ccHMoaok  9C»^  of  iiae  Gbacsii  m.  hdr  fdHo^i^ 


i72  CAMPAIGNING  FOR  CHRIST 

the  manner  of  our  Blessed  Lord.  How  should  the  sick,  the  im- 
prisoned, those  in  desert  places,  those  in  frigid  zones,  those 
dying  by  accident  in  wrecks  and  fires,  be  baptized  if  immersion 
were  the  one  and  the  only  visible  sign  of  inwardly  depositing  the 
grace  that  brings  the  soul's  salvation  ?  If  it  were  so,  it  is  plain 
that  many  a  man  were  destined  to  the  loss  of  heaven. 

The  word  pictures  in  the  New  Testament  of  the  acts  of 
Christ,  together  with  the  evidence  and  tradition  coming  from 
apostolic  times,  point  plainly  to  the  several  modes  of  Baptism 
sanctioned  by  the  Catholic  Church.  Moreover,  the  Baptism  of 
the  Old  Law  and  the  Baptism  of  the  New  Law  were  first  wedded 
together  in  the  sacred  person  of  Jesus,  before  Christian  Baptism 
was  ordained: 

"Then  cometh  Jesus  from  Gal'ilee  to  the  Jordan,  unto  John,  to 
be  baptized  by  him. 

"But  John  stayed  him,  saying:  I  ought  to  be  baptized  by  thee, 
and  comest  thou  to  me? 

"And  Jesus  answering-,  said  to  him:  Suffer  it  to  be  so  now.  For 
so  it  becometh  us  to  fulfill  all  justice.  Then  he  suffered  him."  (Matt. 
Ill,  13-15). 

On  the  first  Pentecostal  Day, '  when  St.  Peter  converted 
the  three  thousand,  we  are  not  told  of  the  visible  sign  given  to 
them  with  the  grace  of  salvation.  Neither  are  we  told  the  man- 
ner in  which  St.  Peter  baptized  his  jailer  and  all  his  family. 
But  we  cannot  fancy  that  it  was  by  immersion. 

However,  we  are  in  possession  of  the  instructions  given  by 
the  infant  Church  in  the  first  century,  as  to  the  validity  of  Bap- 
tism under  three  forms.  We  quote  from  the  famous  Didach— 
Teachings  of  the  Twelve  Apostles: 

"Now  concerning  baptism,  thus  shall  you  baptize.  Baptize  in 
the  name  of  the  Father  and  of  the  Son  and  of  the  Holy  Ghost  in 
flowing  water.  But  If  you  have  no  flowing  water,  than  baptize  In 
other  water.  And  if  it  is  impossible  to  do  so  in  cold  water,  then  use 
warm  water.  But  if  yoti  have  neither,  then  pour  water  on  the  head 
thrioe  in  the  name  of  the  Father  and  of  the  Son  and  of  the  Holy 
Ghost."  (Chapter  VII). 


SACRAMENTS  373 

Infant  Baptism 
ihe  old  slander  that  the  Catholic  Church  consigns  un- 
baptized  infants  to  everlasting  torment  was  given  a  fresh  im- 
pulse by  a  distinguished  American.  The  ipse  dixit  of  the  some- 
time President  of  Harvard  College  went  the  rounds  of  the  public 
press  and  it  was  reflected  by  questioners  before  our  auto-van 
on  Boston  Common.  This  was  the  signal  for  us  to  pay  especial 
attention  to  the  rational  aspects  of  the  question,  before  refuting 
the  calumny  by  doctrinal  authority  upon  the  point. 

It  is  easy  enough  to  show,  by  the  mere  common  sense  «f 
the  Catholic  doctrine  of  Baptism,  that  infant  damnation  never 
held  nor  never  could  hold  a  place  in  the  Catholic  system  of 
worship.  So  lurid,  so  terrible  a  doctrine— this  black  blotch  upoB 
the  human  imagination— is  rightly,  therefore,  set  down  at  the 
door  of  one  or  other  of  the  so-called  reformers  of  Catholicism. 
We  do  not  assign  it  to  any  particular  original  source,  save  as 
it  finds  lodgment  in  the  brain  of  his  Satanic  Majesty.  Truly, 
the  slaughter  of  the  Innocents  by  Herod  were  less  monstrous  than 
were  the  consignment  of  unbaptized  innocents  to  damnatioH. 
For  those  innocents  whom  Herod  slew  were  fewer,  and  being 
martyrs,  baptized  in  blood,  enjoy  heavenly  bliss.  But  those 
who  die  unbaptized  under  the  New  Law  are  many  times  more 
numerous,  besides  suffering  eternal  torment,  the  infinite  oppo- 
site of  that  eternal  glory,  to  avert  which,  for  our  sake,  the  In- 
carnate God  hung  on  the  Cross. 

No  such  doctrine  is  held  by  the  Catholic  Church,  since 
eternal  damnation  for  unbaptized  infants  is  only  conceivable  in 
diseased  minds. 

Every  man  born  into  the  world  bears  the  stain  of  original 
sin  upon  his  soul.  The  stain  of  this  sin  must  be  wiped  out  by 
Baptism  to  gain  the  end  for  which  the  Sacrament  was  by  Christ 
instit«ted.  That  infants  were  baptized  by  the  Apostles  is  not 
spccfiRtatfly  stated  Ih  the  New  Testament,  as  the  Baptist  sect 


374  CAMPAIGNING  FOR  CHRIST 

rightly  declare,  yet  this  is  clearly  implied.  St.  Paul  is  said  ui 
the  Acts  of  the  Apostles  (XVI,33)  to  have  baptized  the  "whole 
house"  of  his  jailer.  We  are  within  right  reason  if  we  assume 
that  there  were  infants  in  that  "whole  house."  And  since  this 
act  of  St.  Paul  was  performed  years  before  the  Acts  of  the 
Apostles  was  written,  it  is  evident  that  infant  baptism  is  the 
will  of  Almighty  God.  Now,  the  Catholic  Church  ever  follows 
God's  will.  Christ's  ej^ress  command  is  to  "Suffer  the  little 
children,  and  forbid  them  not  to  come  to  me."  (Mat.  XIX- 14). 

It  is  plain  that  through  Baptism  little  children  can  come  to 
Christ,  and  that  the  parents  of  these  little  ones  have  the  duty 
to  bring  them  to  the  Church  for  Baptism  that  they  may  come 
to  Christ ;  this  is  the  one  way  that  infants  could  come  to  Christ. 
But  the  Baptist  sect  says  that  infant  Baptism  "is  fatal  to  the 
spirituality  of  the  church."  The  irony  of  this  alleged  reform 
of  the  docttine  of  Rome  is  too  plain— it  would  deprive  infants 
of  the  joy  of  seeing  God  face  to  face. 

As  a  matter  of  historic  fact  the  denial  of  infant  baptism 
was  condemned  by  the  Church  as  a  heresy  of  the  Pelagians 
more  than  twelve  centuries  before  the  Protestant  sects  separated 
themselves  from  "the  truth,  the  way  and  the  light." 

We  set  down  here  for  the  convenience  of  Campaigners  for 
Christ  quotations  from  some  of  the  great  Christian  Fathers 
of  the  early  Church. 

St.  Irenaeus:  "Christ  came  to  save  aU  men  through  himself: 
all,  I  repeat,  who  through  Him,  are  born  again  unto  God;  infants, 
children,  youth,  men,  and  old  age."  (Against  Heresies.  Book  2  Chapter 
22,   No.  4.). 

Orig'm:  "The  Church  has  received  from  the  Apostles  the  tra- 
dition to  confer  baptism  also  upon  little  children."  (Comm.  on  Epis. 
Romans.  Book  V,  No.   9). 

St.  Jerome:  ("Diologue  Against  The  Pelagians)  Pelagian:  "Tell 
me,  pray,  why  infants  are  baptized?"  Catholic:  "That  the  sins  may 
be  forgiven  them  in  baptism."   (Book  3,  No.  18.). 

St.  Augustine:  "Whoever  says  that  even  Infants  are  yivified  in 
Christ  when  they  depart  this  life  without  the  participation  of  His 
Sacrament  (of  baptism)  both  opposes  the  Apostolic  preaching  and 
condemns  the  whole  Church  which  hastens  to  baptize  infants,  because 
it  UHhesitatingly  believes  that  •therwise  they  cannot  poss'ibly  be  vivi- 
Me*  in  Ckrist."   (Ep.  XXVIII.  Ad.  Hieron). 


SACRAMENTS  375 

iience  the  testimony  of  reason  as  wc  view  the  history  of 
the  sacrament  of  Baptism,  the  testimony  of  the  Scriptures,  of 
the  saints,  and  the  learned  Fathers  of  Christianity,  all  must  be 
reversed  if  one  would  presume  to  deny  the  doctrine  of  infant 
Baptism,  or  to  assert  that: 

"The  Catholic  Church  sends  unbaptized  babies  to  hell." 

And  yet  this  is  precisely  what  often  confronts  us.  And  it 
has  a  very  strong  sentimental  appeal  against  the  Chureh.  It 
causes  a  repugnance  to-  run  through  the  crowd,  which  we  quickly 
turn  aside  by  denial.  "Does  not  the  Catholic  Church  teach  that 
children  dying  before  being  baptized,  go  to  hell?"  No!  ten 
thousand  times.  No!  No  man  on  earth  can  show  one  single 
Catholic  authority  in  the  whole  history  of  the  Church  from 
the  first  Pentecost  Day  in  the  year  A.  D.  33  up  to  this  very 
hour,  who  has  ever  made  such  a  claim.  It  is  contrary  to  every 
fibre  of  Catholic  belief. 

The  crowd  is  relieved,  but  the  man  persists— "In  the  Herald 
the  other  day  I  saw  that  the  ex-President  of  Harvard  College, 
Charles  W.  Eliot,,  said  so."  Yet,  it  so  happens  that  we  have 
the  clipping  of  which  you  speak.  It  was  a  part  of  his  address 
delivered  before  the  First  Parish  Church  of  Cambridge,  (Uni- 
tarian).   It  reads  rather  dramatically. 

"Think  of  it.  Think  of  what  a  horrible  doctrine  has  been 
preached  all  over  Christiandom  with  regard  to  the  birth  of  a  child. 
The  Roman  Church  teaches  that  a  baby  must  be  baptized  or  chris- 
tened as  soon  as  possible  by  a  religious  service,  else  it  may  go  to 
hell  by  dying  before  it  is  baptized  or  christened."  (Boston  Herald, 
Nov.  22nd.  1922). 

Of  course  ,this  is  altogether  too  rediculous  to  be  taken  ser- 
iously. We  should  be  glad  to  give  Dr.  Eliot  the  benefit  of  the 
doubt  that  he  has  been  correctly  quoted.  But  then,  the  Presi- 
dent-Emeritus of  Harvard  is  not  a  Catholic  theologian,  not  even 
a  student  of  Scholastic  philosophy,  so  far  as  may  be  gathered 
from  the  reading  of  his  many  public  utterances.  How  then 
should  he  be  expected  to  know  tlie  Catholic  doctrine  of  the 
Sacrament  of  Baptism? 


37i  CAMPAIGNING  FOR  CHRIST 

N«body  ^es  to  hell  save  one  who  puts  himself  in  wilitui 
opposition  to  the  laws  of  God.  How  then  should  a  new-born 
baby  know  anything  about  the  laws  of  God?  A  baby  could 
not,  if  he  would,  place  himself  in  wilful  opposition  to  the  laws 
of  God.  Yet,  since  every  one  of  the  descendants  of  Adam  are 
partakers  of  the  consequences  of  his  willful,  his  conscious  diso- 
bedience to  the  express  command  of  Almighty  God,  Catholic 
parents  do  hasten  to  have  their  new-born  child  baptized  that  no 
risk  may  be  run  of  depriving  him  of  the  beatific  vision. 

Just  at  this  point  of  the  discussion  some  smart  Aleck,  no 
doubt,  says  to  himself,  "splitting  hairs"— that's  just  what  Dr. 
Eliot  said.  So  we  go  on.  No  sensible  person  holds  a  child 
morally  accountable  for  his  acts  until  the  age  of  reason— until 
his  five  s«ases  co-ordinate  in  mental  vision,  which  happens 
around  soven  years  ©f  age.  So,  however  naughty  a  baby  may 
be,  he  is  not  consciously  disobedient  to  God's  law  of  justice  and 
of  love. 

What  tiiea  is  the  Cat4iolic  doctrine  relative  to  the  ever- 
lasting life  of  the  chfki  who  is  so  unfortunate  as  to  die  without 
the  Sacrament  of  Christian  Baptism  ? 

We  recommend  to  the  followers  of  Dr.  Eliot  to  read  St. 
Thomas  ,to  read  the  article  on  Baptism  in  the  Catholic  Encyclo- 
pedia, or  any  other  ancient  or  modern  authority  upon  Catholic 
teachings.  The  information  thus  gained  would  have  safeguarded 
Harvard's  sometime  President  from  the  just  reproach  of  at- 
tempting to  foist  so  twrible  a  doctrine  upon  Holy  Mother 
Church,  when  as  a  matter  of  historic  truth  it  springs  from  her 
enemies.  Pope  Iimocent  III  (1198-1216)  clearly  set  down  the 
basic  principle  by  which  to  view  aright  the  status  of  the  un- 
baptized  infant: 

"The  punlshmeat  for  ©rlcinal  sin  la  ieprtvation  of  the  visien 
of  God;  of  actual  sin,  the  eternal  pains  of  hell." 

From  this  clear  pronouncement  it  is  plain  that  the  soul  of 
the  infant  dying  without  Baptism  will  be  deprived  of  the  vision 
of  God  if  it  be  God's  will.    But  since  it  is  not  possible  that  tha 


SACRAMENTS  377 

baby's  soul  should  be  conscious  of  being  deprived  of  tke  "vision 
of  God"  how,  in  reason,  could  one  assume  that  the  baby  suffers 
after  death  because  of  this  deprivation? 

Again,  the  punishment  of  actual  sin  being  "the  eternal  pains 
of  hell,"  it  is  certain  that  hell  is  not  the  destined  place  for  an 
unbaptized  baby,  since  it  is  not  possible  for  a  baby  to  commit 
an  actual  sin.  These  two  points  being  definitely  settled,  what 
then  is  the  Catholic  state  of  mind  with  regard  to  the  eternal 
life  of  the  child's  soul? 

It  surely  were  a  monstrous  doctrine  to  believe  that  the  laws 
of  God  send  the  unbaptized  child's  soul  to  hell.  For,  since 
heaven  is  the  home  of  God,  no  one  but  our  Heavenly  Father 
can  lay  down  the  conditions  of  entrance  thereto.  God  is  just 
and  God  is  merciful. 

Yes,  Christ  did  make  known  His  will,  and  specifically 
warns  us  that  unless  we  are  baptized  we  cannot  enter  into  the 
Kingdom  of  Heaven.  But  the  infant  who  in  life  cannot  know 
of  the  warning,  in  death  cannot  know  of  the  loss.  We  come 
now  to  the  common  sense  view  of  the  matter,  the  view  of  great 
theologians,  who  hold  that  the  dead  upbaptized  infant  suffers 
no  pain  whatsoever  from  the  sense  of  loss.  Yet  this  is  HOt 
alleged  to  be  a  mere  negative  state ;  not  a  mere  absence  of  pain  ; 
quite  to  the  contrary,  it  is  conceived  to  be  a  pure  state  of  nat- 
ural happiness  throughout  all  eternity. 

Now  this  is  a  far  cry  from  the  depraved  doctrine  that  our 
enemies  would  foist  upon  Catholics.  Yet  the  difference  between 
perfect  natural  happiness  and  supernatural  bliss  is  quite  suffi- 
cient to  speed  the  steps  ^f  parents  to  the  priest,  that  the  child 
may  receive  Baptism.  Just  as  the  man-child  of  Jewish  parents 
was  circumcized  to  consecrate  him  to  the  covenant  of  Abraham^ 
and  thus  make  him  a  partaker  in  the  Messianic  promises,  so 
also  is*  the  member  of  the  Catholic  Church  baptized  im  infancy, 
to  consecrate  him  to  the  faith  ©f  Christ,  that  dying  early  tr  late, 
the  soul  shall  see  tke  jUry  %f  G«d  face  t«  face. 


37S  CAMPAIGNEsTG  FOR  CHRIST 

Two— Confirmation 

This  Sacrament  is  known  also  under  various  names— 
the  imposition  of  hands,  the  sacrament  of  the  seal,  mystery  of 
the  Holy  Ghost.  This  Sacrament  is  administered  to  those  who 
have  been  baptized.  The  recipient  professes  his  faith  in  Christ, 
renounces  Satan  with  all  his  works  and  pomps.  He  receives  a 
deposit  of  grace  to  make  of  himself  a  strong  and  perfect  soldier 
under  his  Captain— Jesus  Christ. 

Confirmation  is  administered  by  the  Bishop,  who  extending 
his  hands,  prays  that  the  Holy  Ghost  may  come  upon  him,  who 
while  anointing  him,  says: 

"I  sign  thee  with  the  siga  ©f  the  Cross  and  I  anoint  thee  with 
the  chrism  of  salvation,  ia  the  name  of  the  Father,  and  of  the  Sen, 
and  of  the  Holy  Ghost." 

Thus  Confirmation  comes  after  Baptism,  that  the  Christian 
warrior  may  put  on  the  whole  armor  of  light.  We  quote  Pope 
St.  Melchiades.  (311-314  A.  D.). 

"In  Baptism  the  Christian  is  enlisted  Into  the  service;  In  Con- 
firmation he  is  equipi>ed  for  battle." 

"At  the  Baptismal  font  the  Holy  Ghost  imparts  the  plenitude  of  inno- 
cence, in  Confirmation  the  perfection  of  grace.  In  Baptism  we  are 
regenerated  to  life;  after  Baptism  we  are  fortified  for  the  combat. 
In  Baptism  we  are  cleansed;  in  Confirmation  we  are  strengrthemed." 

Isaiah  tells  us  what  are  the  gifts  of  the  Holy  Ghost: 

"The  spirit  of  the  Lord  shaU  rest  upon  him.  The  Spirit  of 
Wisdom,  and  of  Understanding;  the  Spirit  of  Counsel,  and  of  Forti- 
tude; the  Spirit  ef  Knowledge,  and  of  Piety,  and  the  Spirit  of  the 
Pear  of  the  L»rd."     (Ch.  XI-2). 

From  St.  Paul  we  learn  qualities  of  the  fruits  of  the  Spirit: 
"Charity,  Joy,  Peace,  Patience,  Benignity,  Goodness,  Long-suf- 
fering, Mildmefis,  Faith,  Modesty,  Continency,  Chastity."   (Gal.  V.  22- 
23). 

From  the  Gospel  stories  we  see  how  completely  changed 
was  the  character  of  the  Apostles  after  they  had  received  the 
gifts  of  the  Holy  Ghost.  They  were  indeed  supernaturally  for- 
tified for  the  ctmbat  with  the  warld,  the  flesh  and  the  devil. 


SACRAMENTS  379 

Rev.  A.  Nampon,  S.  J.,  in  his  book  "Catholic  Doctrine"  has 
made  the  contrasts  between  nature  and  grace  stand  out  so  vi- 
vidly that  we  are  glad  to  quote  from  it.  Up  to  the  time  that  the 
Spirit  came  upon  them,  the  Apostles  had 

"Been  pusillanimous,  ignorant,  ambitious,  always  ready  to  leave 
their  Master,  to  return  to  tli<eir  boats  and  the'ir  n»ts,  they  are  now 
fuU  of  the  knowledge  of  doctrine,  full  of  disinterestedness  and  intre- 
pidity. They  are  willing  to  shed  all  their  blood  for  the  cause  of  the 
Crucified,  whom  but  a  little  while  ago  they  were  denying  at  the 
voice  of  a  servmg  woman.  Just  before  they  were  asking  for  the  first 
place  In  the  temporal  kingdom  of  Jesus  Christ;  now  th«y  wish  for 
no  place  except  on  the  Cross.  Lately,  they  did  not  understand  His 
sayings;  now  they  are  able  to  comment  on  and  to  establish  their 
truth.  The  Sons  of  Thunder  are  become  g-entle  as  Lambs.  Simon 
Peter,  to  whom  Jesus  Christ  said,  but  a  few  months  ago:  'Get  behind 
me,  Satan!  thou  art  an  offense  for  me:  because  thy  thoughts  are 
not  the  thoughts  of  God,  but  the  thoughts  of  man';  this  Simon  Petor 
converted  eight  thousand  Jews,  in  two  discourses.  Thomas,  the  most 
indisposed  of  them  all  to  believe,  will  carry  further  than  the  rest, 
the  victories  of  the  fa'ith  and  the  heroic  constancy  of  imartyrdom." 

Yes,  the  Holy  Spirit  gives  to  His  priests  and  to  us  all,  who 
are  confirmed,  these  self-same  gifts.  Otherwise,  long  ago  this 
old  world  would  have  gone  the  way  of  Sodom  and  Gomorrah. 

So  very  little  is  known  or  thought  about  the  Sacrament 
of  Confirmation  by  the  outside  world,  that  the  question  of  its 
meaning  has  never  been  raised  at  our  open-air  meetings.  But  in 
Campaigning  for  Christ  we  sometimes  bring  it  to  the  front, 
when  discussing  human  nature  as  it  is  in  itself.  For  in  the 
Sacrament  of  Confirmation  lies  the  difference  between  humaa 
service  for  the  love  of  Christ  and  those  purely  natural  virtues 
that  justly  merit  a  high  place  in  civil  affairs. 

Protestantism  and  Confirmation 
The  sacramental  system  of  Christ's  Church  is  so  thoroughly 
scientific  that  the  rejection  of  any  one  Sacranient  destroys  the 
entire  spiritual  structure  necessary  for  the  regeneration  of  hu- 
man nature.  If  one  eliminate  the  second  im  order— Confirma- 
tion—then  the  sublimest  ideals  were  an  ordinary  display  of  per- 
sonal integrity,  of  purity  and  reasonableness,  and  an  unselfish 


380  CAMPAIGNING  FOR  CHRIST 

public  service  in  promoting  civic  security.  In  brief,  the  norm 
of  human  conduct  would  consist  solely  in  personal  compliance 
with  natural  religious  instincts,  implanted  by  God  in  every 
human  heart.  This  is  indeed  the  deplorable  state  into  which 
society  at  large  has  almost  been  plunged  because  those  who 
promised  the  "Reformation  of  Rome"  set  about  the  destruction 
of  'the  Catholic  religion.  / 

It  was  Dr.  Martin  Luther  who  years  ago  struck  a  blow  at 
the  vital  life  of  Christian  Civilization  which,  throughout  every 
succeeding  era,  has  resulted  in  the  estrangement  of  many  per- 
sons from  that  sacramental  system  instituted  by  Christ  Himself. 
But  even  though  he  took  upon  himself  the  prerogative  of  usurp- 
ing the  place  of  Christian  Confirmation  by  a  ceremony  of  his 
own  devising,  nevertheless  Luther  did  not  wholly  succeed  in 
discrediting  this  Sacrament,  but  that  such  was  his  intention  is 
evident  from  his  own  testimony: 

"Avoid  the  mockery  of  Confirmation,  a  veritable  imposture,  I 
aUow  them  to  confirm,  provided  it  is  understood  that  God  has  said 
nothing"  about  it;  what  the  Bishops  say  is  a  heap  of  lies:  they  mock 
God  by  calling  it  a  Sacrament,  when  in  fact  U  is  nothing  but  a  human 
iBvention."   (De.  Captiv.  Babylon.  De  Confirm). 

There  are  but  two  of  the  leading  Protestant  sects  that  ad- 
here to  Confirmation  in  any  form.  The  Lutheran  Church  rejects 
Confirmation  as  a  Sacrament,  yet  it  considers  Confirmation  as 
necessary  to  "full  membership  in  the  Church." 

The   Protestant   Episcopal    Church,   following   its   English* 
mother— the   Anglican   Church— excludes    Confirmation    as    "a 
sacrament  of  the  Gospel,"  yet  in  receiving  into  its  fold  outsiders 
who  have  been  baptized,  this  sect— Protestant  Episcopal— re- 
ceives them: 

"By  co»flrmation  by  the  bishop,  after  instruction  in  the  cate- 
chism of  their  church."    (G«vt.   Report,   Religious  Bodies,    1916). 

Protestantism  rejects  Confirmation  as  a  Sacrament  for  two 
reasons,  neither  of  which  is  tenable.  First,  because  Confirmation 
as  a  Sacrament  is  not  stated  in  Ihe  Gospel,  in  s©  many  words. 


SACRAMENTS  3S1 

Secondly,  by  reason  of  adhering  to  the  doctrine  ot  faith  alone. 
The  key  to  these  non-tenable  views  is  found  in  the  root  error 
of  Protestantism,  namely,  the  right  to  private  interpretation  of 
the  Gospels.  In  reason,  it  should  be  sufficient  to  point  to  the 
historic  truth  in  the  case— the  Gospels  proceeding  from  the  living, 
visible  Church,  not  the  Church  from  the  Gospels. 

However,  simple  truth  is  altogether  too  wnbarrassing  for 
those  who  prefer  their  own  subjective  (pinion  of  a  Sacrament. 
It  is  not  the  term  by  which  the  thing  is  expressed,  but  rather 
the  identity  of  the  thing  itself  that  matters,  and  there  is  ample 
testimony  that  the  thing  itself— the  Sacr^aent  of  Confirmation 
—  is  recognized  in  the  Gospel  of  Christ  1^  tiie  practice  of  it. 

Scripture  and  Confirmc^ion 

Confirmation  contains  all  the  elements  requisite  for  a  Sacra- 
ment instituted  by  Jesus  Christ,  The  outward  si^,  i.e.,  the 
imposition  of  hands  and  prayer ;  the  ^ving  af  inward  grace,  by 
the  outpouring  of  the  Holy  Spirit;  thus  endowing  the  recipient 
w'th  a  supernatural  strength,  thereby  enabling  him  to  fight 
against  evil  and  to  grow  in  the  perfection  of  wisdom  and  virtue. 
All  this  is  seen  by^the  Church  to  be  the  intention  of  Jesus  Christ 
in  His  promise  to  His  disciples  on  the  night  before  He  died  upon 
the  Cross  to  send  the  Holy  Ghost  to  stay  with  them  to  the  end 
of  time.  This  is  recorded  by  St.  John  (XV-26;  XVI-13).  The 
Spirit  was  to  come  upon  the  Apostles  after  Christ  was  glorified. 
(St.  John  VII-39). 

When  this  promise  had  been  fulfilled  by  the  indwelling  of 
the  Holy  Ghost  in  Christ^s  Qmrch,  it.is  recorded  in  the  Acts 
(VIII)  14-17)  that  the  Sacrament  of  Confirmation  was  admin- 
istered : 

"When  the  Apostles  srho  ■w:ere  in  Jerusalem  heaLrd  that  Sa«iaria 
had  received  aie  word'  of  Qtui^  a^ey  '»ent  iiiito  tti^m  Peter  «ad  J^bax. 
Who,  -Vjrhen  they  were  come,^  prayed  for  them*  thkt  they  migkt  receive 
the  Holy  Ghost.  Fpr  He  was  not  yet  eome  upon  any  of  theia;  hut  ^^y 
w«ro  o;^y  baptized  in  Iho  nano  of  the  Lord.Jesiis.  "Bien  tbey  is^ 
their  hands  on  them,  a«d  they  received  the  Ho'ly  Chest." 


m  CAMPAIGNING  FOR  CHRIST 

Surely,  the  disinterested  seeker  after  truth  finds  here  ab- 
solute testimony  that  in  the  earliest  days  of  the  Church,  Bap- 
tism was  followed  by  Confirmation.  Again,  let  him  who  hath 
eyes  to  see,  read  Acts  XIX-6.    St.  Paul  imposes 

"Hands  upon  them,  the  Holy  Ghost  came  upon  them .*• 

Still  again,  St.  Paul  in  his  Second  Epistle  to  the  Corinthians 
(I,  21-22)  refers  to  his  own  Confirmation  together  with  that 
of  all  the  members  of  the  Church  at  Corinth. 

"He  that  hath  confirmed  us  with  you  In  Christ,  and  hath 
anointed  us,  is  God;  who  also  hath  sealed  us  and  given  the  pledgre  of 
the  Spirit  in  our  hearts." 

Not  to  augment  the  testimony  of  the  inspired  writers,  for 
we  are  satisfied  with  the  Scriptural  texts,  but  to  show  that  in 
the  early  centuries  the  Sacrament  of  Confirmation  was  the  same 
in  character  as  it  is  today,  we  quote  some  authorities: 

Theophilis  of  Antioch  (d.  about  190):  "We  are  Christians  be- 
cause we  are  anointed  with  the  oil  of  God." — (Ad.  Antylocum,   1,  12). 

St.  Corneirus  (Martyred  253):  Complained  that  Novatus,  after 
being  baptized  on  his  sick  bed  "did  not  receive  the  other  things  which 
ought  to  be  partaken  of  according  of  the  rule  of  the  Church — to  be 
sealed,  that  is  by  the  bishop  and  not  having  received  this  how  did  he 
receive  the  Holy  Ghost."— (Euseb.  H.  E.  VI.,  XLIII). 

St.  Cyprian  (d.  258) :  "Our  practice  is  that  those  who  have  been 
baptized  in  the  Church  should  be  presented  to  the  Bishops,  that  by 
our  prayer  and  the  imposition  of  hands  they  may  receive  the  Holy 
Ghost." — (Epistle  73). 

Tertullian  (d.  258):  "After  having  come  out  of  the  laver,  we 
are  anointed  thoroughly  with  a  blessed  unction  according  to  the 
ancient  rule."  (De.  Resurr.,  Carnis,  N.  8)."  .  .  .  The  flesh  is 
anointed  that  the  soul  may  be  consecrated.  The  flesh  is  overshadowed 
by  the  imposition  of  hands  that  the  soul  may  be  illuminated  by  the 
Spirit." — (Adv.  Marcion.  1,  N.  14). 

St.  Cyril  of  Jerusalem  (d.  386):  Whose  21st  Cathechis  is  de- 
voted to  the  doctrine  of  confirmation  says:  "To  you"  after  baptism 
"was  given  chrism,  the  emblem  of  that  wherewith  Christ  was  anointed; 
and  this  is  the  Holy  Ghost.  This  holy  ointment  is  no  longer  plain 
ointment  nor  so  to  say  common,  after  the  invocation,  but  Christ's  gift; 
and  by  the  presence  of  His  Godhead,  it  causes  in  us  the  Holy  Ghost. 
This  synibolically  anoints  thy  forehead,  and  thy  other  senses;  and 
the  body  indeed  is  anointed  wilih  visible  0|intment,  but  the  soul  In 
sanctified  by  the  Holy  and  life-giving  Spirit." — (Cat.  Myst.  HI). 

St.  Jerome  (d.  420):  said  to  the  Luciferians,  "Dost  thou  not 
even  know  that  it  is  the  custom  of  the  (Churches  to  impose  hands  upoa 
the  baptized  tfat  so  the  Holy  Ghost  may  be  invoked?     Dost  thou  de- 


SACRAMENTS  383 

mand  where  this  is  found  in  the  scripture?  In  tke  Acts  of  the  Apostles. 
And  Indeed,  even  if  It  had  no  authority  In  Scriptuiid  the  agrreement 
of  the  whole  world  in  this  matter  would  have  the  force  of  a  precept." — 
(Contra  Lucif.  N.  t). 

St.  Augustine  (d.  430)  says:  "The  prelates  of  the  Church  still 
d«  wliat  the  Apostles  did,  when  they  laid  their  hands  upon  the  Samari- 
tans and  called  down  the  Holy  Ghost  upon  them." — <De.  Trinit.  I. 
XV.  46). 

While  Campaigning  for  Christ  our  chief  aim  is  to  shovi  that 
the  Catholic  Church  positively  affirms  that  Confirmation  is  a 
necessary  part  of  the  Sacramental  structure.  The  Sacraments 
separate  their  recipients  from  the  world  by  incorporating  them 
into  that  one  living  organism  whose  life  is  eternal— the  Church 
Militant  on  earth,  Suffering  in  Purgatory,  Triumphant  in  Heaven. 

Confirmation  is  the  fulfilment  of  Christ's  promise  to  send 
the  Holy  Ghost  to  reside  with  us,  and  in  us;  this  the  Church 
teaches,  this  the  Scriptures  affirm,  and  this  the  authorities  in  all 
ages  maintain,  that  by  the  Sacrament  of  Confirmation  the  indi- 
vidual Christian  is  made  a  soldier  of  Christ. 

Three— Holy  Eucharist 
It  was  in  the  Supper  Room  together  with  the  twelve 
Apostles,  on  the  night  before  His  Crucifixion,  that  Christ  insti- 
tuted this  Sacrament  of  His  love,  which  He  had  previously 
promised.  St.  Matthew,  who  was  present,  St.  Mark  and  St. 
Luke  relate  the  story  in  the  Gospels.  So  also  does  St.  Paul,  the 
first  convert,  tell  of  a  special  revelation  from  Christ  making 
known  to  him  the  institution  of  the  Sacrament  of  Holy 
Eucharist.    Here  follow  the  Gospel  stories: 

"And  whUst  they  were  at  supper,  Jesus  took  bread  and  blessed 
and  broke,  and  gav©  to  His  disciples,  and  said:  Take  ye  and  eat,  this 
is  my  body.  And  tia-kinff  the  chalice,  He  gave  thanks,  and  gave  to 
thena,  saying: :  Dri^ik  ye  all  of  this,  for  this  is  my  blood  of  the  new 
testament,  which  shall  be  shed  for  many  unto  the  remission  of  sins." 
(St  Matt.  xxvi.  26,  27,  21.) 

"And  whilst  they  were  eating,  Jesus  took  bread,  and  blessing, 
broke  and  gave  to  them,  and  said:  Take  ye,  this  Is  my  body.  AsDd 
having  taken  the  chalice,  giving  thcmks,  He  gave  It  to  t^em.  And 
they  all  drank  of  it.  And  He  said  to  them:  This*  is  my  blood  of  the 
new  testament,  which  shall  be  shed  for  mali7."     (St.  Mark  X¥.  IS-24.X 


384  CAMPAIGNING  FOR  CHRIST 

"And  taking:  bread,  He  gave  thanks  and  broke,  and  gave  to 
them,  saying:  This  Is  m.y  body  which  is  given  for  you.  In  like  man- 
ner the  chalice  also,"  after  He  had  supped,  saying:  This  is  the  chaUce, 
the  new  testament  in  my  blood,  which  shiall  be  shed  for  you."  (St. 
Luke  xxli,  19,  20.) 

"For  I  have  received  of  the  Lord  that  which  also  I  delivered 
unto  you,  that  the  Lord  Jesus,  the  same  night  in  which  He  was  be- 
trayed, took  bread,  and  giving  thanks,  broke,  and  said:  Take  ye  and 
eat;  this  is  my  body  whieh  shall  be  delivered  for  you;  this  do  for  a 
commemoration  of  me.  In  like  manner  also  the  chalice,  after  He  had 
supped,  saying:  Thl»  chalice  is  the  new  testament  la  my  blood.."  (1 
Cor.  xi.   23-25.) 

The  Holy  Eucharist— the  true  Body  and  the  true  Blood  of 
our  Lord  and  Saviour  Jesus  Christ,  under  the  appearance  of 
br^ad  and  wine,  was  instituted  and  is  given  to  us  for  the  nour- 
ishment of  our  souls.  This  supernatural  feeding  of  His  flock  is 
Christ's  manner  of  giving  Himself  whole  and  entire  to  each  one 
of  us  and  of  sustaining  His  Church— a  living  organism,  His 
Spouse. 

We  view  this  Sacrament  under  five  dominant  notes: 

First— The  Church  teaches  that  Christ  instituted  ^s  Sacra- 
ment at  His  Last  Supper,  on  the  night  of  His  betrayal  : 

Second— That  Christ  is  God : 

Third— Therefore,  Christ  is  Truth  personified— Truth 
brought  from  absolute  principle  into  concrete  demonstration  in 
the  life  of  the  God-Man : 

Fourth— That  upon  Christ's  own  word  He  is  actually  present 
in  the  Euchadst— a  thank-offering  to  Almighty  God; 

Fifth— That  Christ  emphatically  declared  that  we  must  eat 
His  Flesh  and  drink  His  Blood  if  we  would  inherit  et^rjnal  life. 

Catholics,  therefore,  without  a  shadow  of  doubt,  believe 
Christ  to  be  in  the  Holy  Eucharist.  As  CSirist  changed  the  sub- 
stance of  bread  and  wine  into  His  own  Body  and  Blood  at  His 
Last  Supper,  so  does  He,^  through  the  instrumentality  of  His 
priests,  do  ^is  until  the  end  of  time— giving  hs  a  Sacrament  of 
His  Love. 

Those  of  olber  Christian  folds  who  question  or  den^  the 
aot  of  changing  b^eadand^T^Qd  iirtoj^e  Body  tfnd^Blood  of  ou^ 


SACRAMENTS  385 

Divine  i^uid,  lail  to  accept  the  Catholic  belief  in  transubstantia- 
tion,  because  they  do  not  understand  the  differwice  between  the 
physical— the  material  appearance  of  a  particular  thing— and  the 
thing  as  it  is  in  itself.  Until  this  principle,  basic  as  it  is  to  every 
visrble  object  under  the  sun,  is  understood,  the  first  rational 
step  with  regard  to  the  changing  of  the  substance  of  bread  and 
wine  into  the  Body  and  Blood  of  our  Divine  Lord  cannot  be 
taken.  For  the  appearance  of  what  was  bread  and  wine,  is  not 
changed,  but  the  substance,  beneath  the  appearance,  is  no  longer 
bread  and  wine.  It  is  what  our  Lord  and  our  Church  say  it  is— 
Christ's  Body  aad  Blood. 

Take  anything  you  will— the  thing  itself— its  essence  is 
something  separate  and  distinct  from  the  appearances  by  which 
we  recognize  it.  By  its  appearance  the  presence  of  the  thing  is 
made  known  to  us  through  our  senses.  But  the  essence  of  the 
thing— the  rational  object— that  which  makes  it  to  be  what  it  is 
is  quite  independent  of  its  appearance— is  made  known  to  us 
intellectually,  rationally.  Let  us,  for  example,  take  a  ball,  any 
kind  of  a  ball  you  please.  Its  external  shape  is  round,  our  senses 
tell  us ;  it  is  large  or  small,  our  senses  tell  us ;  it  is  hard  or  soft, 
our  senses  tell  us;  it  is  red  or  yellow  or  some  other  color,  our 
senses  tell  us ;  it  has  odor  or  no  odor,  our  senses  tell  us.  But  no 
one  of  these  pieces  of  accidental  information,  nor  all  of  them 
together,  tell  us  that  the  object  we  recognize  beneath  these  tests 
of  the  senses  is  a  ball.  That  is  the  essential,  the  rational  object 
— which  we  have  recognized  not  by  our  senses,  but  rationally, 
intellectually.  Now  because  we  cannot  hear,  see,  feel,  taste  or 
smell  this  rational  object  shall  we  deny  its  existence?  It  were 
folly! 

If  then  the  substance  of  a  thing  is  chained  into  another 
substance,  while  the  accidents  of  the  thing  remaiii,  we  must  come 
to  our  knowledge  of  this  fact  by  means  other  than  those  given 
by  onr  five  physical  seises,  or  by  our  reason— though  our  rea^n 
must  n^t  be  stultihed  if  we  are  to  retain  confidence  in  anything. 
Now  in  the  case  ^f  our*beiief  in  the  Holy  < Eucharist,  this  is  just 


386  CAMPAIGNING  FOR  CHRIST 

what  takes  place,  our  knowledge  comes  to  us  supernal Ux^.i^. . 
upon  the  testimony  of  Christ,  Who  is  God.  It  is  sufficient  that 
Christ  says  that  the  substance  of  bread  and  wine  has  been 
changed  into  His  Body  and  Blood.  We  believe  that  it  has  been 
so  changed,  since  Christ,  being  God,  is  Truth  personified.  It  is 
certain  that  by  our  physical  senses  we  cannot  test  the  change. 
Yet  it  is  positively  within  the  scope  of  reason  to  believe  that 
Almighty  God  who  by  His  fiat  created  all  things,  may,  if  He  so 
wills,  change  bread  and  wine  into  His  substance  and  thus  may 
Christ  give  Himself  whole  and  entire  to  those  of  us  who  partake 
of  the  Sacrament  of  Holy  Eucharist. 

Holy  Eucharist  is  indeed  taken  to  be  what  it  is  upon  faith, 
not  against  but  rather  in  agreement  with  reason,  so  far  as  reason 
can  be  the  natural  foundation  of  the  supernatural.  Unfortunately, 
the  sceptically  minded  repudiate  the  idea  of  taking  upon  faith  the 
one  thing  needful,  yet,  endorsing  upon  faith  the  ipse  dixit  of  one 
or  another  rationally  impossible  doctrine.  To  be  sure,  the  greater 
part  of  every  man's  knowledge  is  rightly  taken  upon  faith— the 
say-so  of  another,  of  others.  Otherwise  natural  phenomena  would 
remain  even  to  this  our  own  day,  almost  as  a  sealed  book.  This 
is  but  another  way  of  saying  that  by  means  of  natural  revelation 
men  discover  how  nature  works  from  cause  to  effect.  But  natural 
discovery  is  more  profound  yet.  It  is  the  very  basis  of  our  self- 
discovery.  We  come  into  consciousness  naturally.  Nobody  ever 
did  or  ever  could  inform  the  child  of  his  own  identity— the  child 
naturally  discovers  himself.  Since  then,  one's  discovery  of  one's 
own  existence,  as  a  distinct  entity,  is  of  the  revelative  order,  what 
possible  rational  objection  is  there  to  the  belief  that  we  come  into 
possession  of  the  knowledge  of  our  everlasting  life  by  means  of 
a  supernatural  revelation? 

Both  our  natural  life  and  our  supernatural  life  are  alike  a 
great  mystery. 

The  Jews  murmured  when  our  Lord  told  them  that  He  would 
givfe  them  the  Bread  of  eternal  salvation.  His  Flesh  to  eat  and 


SACRAMENTS  387 

ixlo  Liood  to  drink.  They  found  it  hard  to  lift  their  minds  up 
even  to  the  mystery  of  their  racial  history  as  the  chosen  children 
of  God.    Christ  reminded  them: 

"Your  fathers  did  eat  manna  in  the  desert,  and  are  dead"  .  .  . 
*'the  bread  that  I  will  give  is  ray  flesh  for  the  life  of  the  world."  (St 
John  vi.,  49-52.) 

Surely  they  understood  that  what  Christ  said  was  to  be 
taken  literally,  for 

"The  Jews  therefore  strove  among  themselves  saying:  How 
can  this  man  give  us  his  flesh  to  eat?"     (St.  John  vi.,  63.) 

Just  as  the  Jews  of  old,  so  do  the  sceptics  and  materialists 
of  today  look  only  at  the  material  aspects  of  things  for  the  basis 
of  human  understanding,  not  back  to  their  supernatural  source, 
nor  forward  to  their  supernatural  destiny.  So,  consequently, 
they  fail  to  grasp  the  essence  of  things,  putting  all  their  faith  in 
things  that  perish.  But  to  do  this  is  to  discard  not  to  follow 
reason.  And  our  Lord  solemnly  insists  upon  the  conditions  He 
lays  down: 

"Amen,  Amen,  I  say  to  you:  Except  you  eat  the  Flesh  of  the 
Son  of  Man  and  drink  His  Blood,  you  shall  not  have  life  in  you.  He 
that  eateth  My  Flfesh  and  drinketh  My  Blood,  hath  everlasting  life, 
and  I  will  raise  him  up  at  the  last  day.  For  My  Flesh  is  meat  indeed 
and  My  Blood  is  drink  indeed.  He  that  eateth  My  Flesh  and  drinketh 
My  Blood,  abideth  in  Me  and  I  in  him.  As  the  Living  Father  hath 
sent  Me  and  I  live  by  the  Father;  so  he  that  eateth  Me  the  same  shall 
have  life  by  Me.  This  is  the  Bread  that  came  down  from  Heaven.  Not 
as  your  fathers  did  eat  manna  and  are  dead.  He  that  eateth  thU 
Bread  shall  live  forever."    (St.   John  VI,    54-59). 

"This  saying  is  hard"  for  many  who  profess  a  half-hearted 
faith  that  Christ  is  God;  and  they  turn  away  from  the  Real 
Presence  in  the  Holy  Eucharist.  Yet,  Christ  puts  to  us  the  self- 
same question  that  He  put  to  His  Apostles  in  the  days  when  He 
went  about  doing  good: 

"Will  you  also  go  away?" 

The  Catholic's  answer  is  that  of  Peter: 

"Lord,  to  whom  shall  we  go?  Thou  hast  the  words  of  eternal 
life.  And  we  have  believed  and  have  known  that  thou  art  the  Christ, 
the  Son  of  God."     (St.  John  vl.,  68-70.) 


388  CAMPAIGNING  FOR  CHRIST 

As  Peter  accepted  the  words  of  Christ  in  their  literal  sense 
upon  faith  that  He  is  "the  Son  of  the  Living  God,"  so  does  every 
Catholic  accept  as  Gospel  truth  that  the  substance  of  bread  and 
wine  is  changed  into  Christ's  Body  and  Blood,  because  He  says 
it  is.  How  this  change  is  made,  is  truly  a  mystery.  So  too,  it  is 
a  mystery  how  the  substance  of  the  food  that  is  eaten  by  the 
man  is  changed  into  the  substance  of  the  man. 

The  Real  Presence  of  Christ  in  the  Holy  Eucharist  was 
never  disputed  by  any  man  of  standing,  save  Berengarius  of 
Tours  in  the  eleventh  century,  from  the  first  Pentecostal  Day  up 
to  the  Jime  of  Protestantism. 

The  Gospel  words  state  plainly  the  will  of  Christ  as  He 
instituted  this  Sacrament,  and  from  that  time  onward  the  Cath- 
olic Church  has  never  swerved  from  the  literal  understanding 
of  Christ's  words. 

When  Campaigning  for  Christ  we  make  the  point  to  our 
hearers  that  those  who  break  away  from  the  Catholic  Church 
should  not  be  expected  to  hold  to  the  integrity  of  any  one  of  her 
doctrines.  If  a  man  presumes  to  alter  Christ's  scheme  of  Re- 
demption in  one  particular  it  were  thus  crippled  in  every  par- 
ticular. Truth  is  whole  "and  entire ;  there  is  nothing  to  add  and 
nothing  to  take  away  from  it.  Christ's  Bride  is  without  spot 
or  blemish.  If  the  denial  of  the  literal  meaning  of  Christ's  words, 
which  He  insists  upon  repeatedly,  could  be  sustained,  the  entire 
Christian  doctrine  would  fall  in  upon  itself  with  chaotic  result. 
Of  course,  there  is  private  opinion  aplenty  against  this  teaching 
of  Christj  and  the  opposition  to  it  grows  with  the^  inertia  it  feeds 
upon ;  yet  the  Catholic  Church  is  ever  a  living  witness  to  the 
incorruptible  Sacranient  of  the  Holy  Eucharist.  For  particular 
testimony  we  set  down  a  short  list  of  authorities,  all  in  perfect 
agreement,  tha;t  Christ's  words  are  to  be  taken  in  their  literal 
meaning : 

St.  Jiustin  Martyr,  St  Irenaeus,  Tertullian,  St.  Cyprian,  St. 
Or^cf]^  NaSanz^,  St.  Cyril,  St.  Epiwem,  St? 'Jerome,  St.  Maru- 
ttuH/fSt  AmfeT;©9e^  iSt.  OaitSentius,  St.  C^teisarof  Aries,  St.  l^adore, 


SACRAMENTS  389 

St.  ixii:..v,  St.  John  Damascene,  St.  Nichepl.o.  u.,  St.  Odo  of 
Cluny  and  St.  Chrysostom. 

These  great  and  saintly  men  of  the  earlier  Christian  times 
are  so  positive  in  their  conviction  that  Christ  institiited  the 
Sacrament  of  Holy  Eucharist,  that  His  words  are  to  be  taken 
literally  in  administering  the  Sacrament,  and  in  receiving  it,  that 
if  a  man  should  refuse  to  accept  the  belief  in  the  actual  Presence 
of  the  Body  and  Blood,  Soul  and  Divinity  of  Jesus  Christ  in 
His  Sacrament,  of  love,  it  were  plainly  a  denial  of  the  Divinity 
of  Christ  Himself. 

This  twofold  denial  is  now  a  common  thing.  The  error  of 
those  who  believe  in  the  private  interpretation  of  the  Bible  has 
tramped  all  over  the  earth.  It  has  torn  Christ's  Divinity  from 
Him  as  ruthlessly  as  was  the  seamless  robe  torn  from  His  bleed- 
ing shoulders.  The  variation  in  opinion  about  what  Christ  meant 
seems  now  to  be  largely  a  mere  personal  matter,  without  point. 

Thus  it  is  now  in  the  dry  wood,  for  already  in  the  green 
wood  of  the  sixteenth  century  Christopher  Rasperger  says  there 
were  200  different  views  amongst  the  then  Protestants  as  to  what 
Christ  meant  when  He  said :  "this  is  My  Body"— "This  is  My 
Blood."- (Ingolstadt  1577). 

While  Campaigning  for  Christ,  we  ask:  'Ts  there  not  after 
all  a  glimmer  of  hope  that  Protestant  Christians,  as  Catholics, 
are  beginning  to  see  the  necessity  of  Divine  authority  in  this  as 
in  all  the  doctrines  of  Christ?"  Certainly,  from  many  quarters 
comes  a  plea  for  unity  in  matters  of  belief.  But,  of  course,  so 
long  as  it  remains  a  cardinal  principle  with  them  that  private 
judgment  is  the  criterion  of  truth  in  the  interpretation  of  Scrip- 
ture, then  necessarily  one  man's  opinion  is  as  good  as  another; 
for  then  no  man's  opinion  has  any  spiritual  authority.  It  is 
only  God's  meaning  that  counts ;  Christ's  Church  is  the  custodian 
of  God's  mind. 

However,  a  local  agreement  between  Protestant  churches  has 
been  arrived  at  regarding  Christ's  meaning  when  He  said :  "This 
is  My  Body    .     .     .    This  is  My  Blood."    A  pamphlet  comes  to 


390  CAMPAIGNING  FOR  CHRIST 

us  from  Pittsburg,  Pa.,  stressing  the  agreement.  Yet  their  argu- 
ment to  attain  unity  on  this  point  of  Christian  doctrine  is  made 
the  pivot  for  an  attack  upon  the  Catholic  Church— the  one 
Church  in  all  the  world  that  has  unity  of  Christian  doctrine  with- 
out a  break  or  flow. 

This  pamphlet  is  signed  by  the  Pittsburg  Baptist  Associa- 
tion, together  with  eight  ministers  of  Protestant  churches  of  the 
city ;  by  the  East  Liberty,  the  Shady  side  United,  and  the  Shady 
Avenue  Presbyterian,  the  Christ  Methodist  Episcopal,  the 
Bellevue  ,and  the  Shady  Avenue  Baptist  churches.  When  the 
agreement  of  these  gentlemen  on  Christ's  meaning  is  placed  in 
contrast  with  what  His  Apostles  knew  He  meant,  and  what  Holy 
Mother  Church  has  ever  maintained  that  He  held,  a  world  of 
difference  is  seen: 

Pittsburgh  Protestants  Believe  Catholic  Doctrine 

"Christ  meant  Christ  meant  what  He  said: 

THIS   REPRESENTS   MY         *'This  IS  My  Body." 
BODY." 

There  is  a  world  of  difference,  too,  from  a  practical  stand- 
point in  receiving  and  in  being  deprived  of  the  Bread  of  Life.  So 
early  as  in  the  first  century  St.  Ignatius  put  the  deprivation  of  the 
Sacrament  of  the  Holy  Eucharist  into  solemn  words  of  warning : 

"They  abstain  from  the  Eucharist  and  from  prayer,  because 
they  do  not  confess  Christ,  who  suffered  for  our  sins.  Those  therefore 
who  deny  the  gift  of  God  die  in  their  denial."     (Epistle  ad  Smyrnaeos.) 

The  Mass 
God  announced  through  Daniel  that  after  a  specific  number 
of  years 

"The  victim,  and  the  sacrifice  shall  fall."     (Dan.  ix.,  22); 

through  David  that 

"A  Priest  according  to  the  order  of  Melchisedech."     (Ps.  CIX) 

was  to  come;  and  through  Malachias,  the  last  of  the  prophets, 
that,  in  place  of  a  bloody  sacrifice, 

"From  the  rising  of  the  sun  even  to  the  going  down,  ...  In 
♦very  place  there  is  sacrifice,  and  there  is  offered  to  my  name  a  cleaa 
•button."     (Mai.  1-11.) 


SACRAMENTS  391 

<^uiisequently  three  requirements  are  necessary  for  the 
Christian  sacrifice:  1st,  there  must  be  a  duly  authorized  priest- 
hood ;  2d,  a  clean  oblation  must  be  offered  in  place  of  a  bloody 
one;  3d,  the  sacrifice  must  be  offered  mystically  instead  of 
physically,  for  the  honor  and  glory  of  God  and  for  the  salvation 
of  individual  souls.  When  Campaigning  for  Christ  we  ask 
"where  is  this  sacrifice  to  be  found  save  in  the  Catholic  Church 
—in  the  Mass?" 

The  Eucharist— the  clean  oblation— is  at  once  a  sacrifice 
offered  up  to  God  in  the  Mass,  the  true  sacrifice  of  the  New  Law, 
and  a  sacrament  of  Christ's  love  for  us  unto  eternal  life.  As  a 
sacrifice  the  Eucharistic  Sacrament  immolates  in  an  unbloody 
manner  Christ  who  shed  His  Sacred  Blood  on  Calvary  and  died 
on  the  Cross  for  us.  As  a  Sacrament  it  sanctifies  and  nourishes 
our  souls  with  the  Bread  of  Life. 

The  sacrifice  of  the  Old  Law,  a  bloody  sacrifice,  was  offered 
on  the  altar  of  the  Temple  by  Aaron  and  his  sons,  priests  ap- 
pointed by  God  through  Moses,  in  acknowledgment  of  the  power 
of  God,  His  dominion  and  the  dependence  of  His  creatures  upon 
Him.  This  was  a  prefiguring,  a  foreshadowing,  of  the  Sacrifice 
of  the  New  Law  that  was  prophesied. 

The  Sacrifice  on  Calvary  is  the  supreme  sacrifice.  Christ's 
gift  of  Himself  satisfied  God's  claim  of  justice  and  restored  to 
us  the  spiritual  inheritance  which  Adam  flung  away  by  dis- 
obedience to  God's  command. 

The  Eucharistic  sacrifice  is  set  forth  in  Holy  Writ  as  a  true 
sacrifice.  There  are  also  sacrifices  in  the  figurative  sense— an 
afflicted  spirit  (Ps.  L.  18),  prayer  (Ps.  CXL.  2),  doing  mercy 
(Ecclus.  XXXV.  4)  praise  to  God  (Heb.  xiii  IS)  and  many  other 
personal  offerings  to  God.  But  the  Eucharist  is  a  true  Sacrifice, 
in  that  it  must  be  established  as  a  public  act  of  worship,  of 
thanksgiving  to  God.  In  the  Mass  is  enacted  the  full  and  entire 
recognition  of  God^s  power  and  goodness  in  creating  man  and 
in  saving  him  from  his  sins. 


392  CAMPAIGNING  FOR  CHRIST 

A  religion  without  a  sacrifice  is  like  a  lifeless  body.  It  Las 
no  reason  to  encumber  the  earth  and  it  falls  out  of  existence 
into  dust.  When  Carnpaigning  for  Christ  we  point  out  the  most 
significant  fact  that  Protestants  in  their  public  worship  have  no 
sacrifice.  We  then  pass  on  to  cite  Christ's  promise  of  redemption 
to  all  the  worJd  by  a  perpetual  sacrifice  of  Himself —"The  same 
yesterday,  today  and  forever"— and  conclude  by  saying  that 
this  daily  sacrifice  of  Himself  is  the  mystical,  unbloody  oblation 
that  is  celebrated  from  the  rising  of  the  sun  to  the  going  down 
thereof,  in  Catholic  Churches  throughout  the  world. 

We  know  this  public  worship  as  the  Mass.  In  earlier  cen- 
turies the  Sacrifice  of  the  Mass  was  known  by  other  names,  as 
the  Breaking  of  Bread,  the  Lord's  Supper,  The  Solemnity  of  the 
Lord,  the  Sacrifice,  the  Holy  Liturgy,  and  the  Eucharist.  How- 
ever it  may  be  designated,  it  meant  then,  as  it  means  now,  the 
commemoration  of  that  greatest  tragic  event  in  human  history, 
the  supreme  sacrifice  of  the  Son  of  God,  Jesus  Christ  Himself, 
Who  offered  Himself  to  His  Heavenly  Father  as  a  propitiation  for 
our  sins.  In  the  Mass,  and  in  the  Mass  only,  does  Christian 
worship  of er  publicly  the  Sacrifice  that  was  foretold  would  be 
offered  to  Gdd  for  the  salvation  of  man.  It  should  be  plain  to 
all  Christians  that  human  sanctity,  however  great,  is  not  suffi- 
cient to  meet  the  requirement  of  God's  law  of  atonement.  The 
redemption  of  mankind  required  a  God,  and  it  is  this  God  Whom 
we  adore  publicly  in  the  Holy ''Sacrifice  of  the  Mass.  It  is  in 
public  worship  that  God's  Name  is  great  among  the  nations. 

It  is  the  common  thought  of  outsiders— of  those  who  permit 
themselves  to  give  it  a  thought— that  the  Mass  is  an  abomina- 
tion, a  superstition,  invented  by  priestcraft.  Yet,  for  those  who 
are  believers  and  advocates  of  the  Bible  the  testimony  of  Scrip- 
ture is  exceedingly  plain,  in  stating  that  our  Blessed  Lord,  Christ 
—and  not  one  of  the  Popes— ordered  the  Eucharistic  Sacrifice. 
This  was  tke  explicit  commission  given  by  Christ  wh'en  He 


SACRAMENTS  393 

ordained  His  Apostles  priests  on  the  night  before  He  suffered 
death.    These  are  the  words  of  Christ  (Luke  xxii) : 

(Verse  19)     ".  .     This  is  my  body,  whick  Is  given  for  you. 

Do  this  for  a  commemoration  of  me." 

(Verse  20)  ".  .  .  This  is  the  chalice,  the  new  testament  in'* 
my  blood  which  shall  be  shed  for  you." 

Since  it  was  Christ  who  established  the  priesthood  and 
ordered  the  Mass,  the  concern  of  the  laity  is  to  obtain  the  fruits 
of  the  Mass.  The  Church,  our  Holy  Mother,  sees  to  it  that  we 
find  occasion  to  do  so,  by  her  law  that  we  shall  assist,  under  pain 
of  mortal  sin,  at  Mass  on  Sundays  and  holy  days  of  obligation. 
Hence  it  is  that  the  laity  take  their  part  in  the  clean  oblation 
which  is  offered  as  a  sacrifice  to  God  by  the  duly  appointed 
priesthood— the  representatives  of 

"The  Priest  forever  according  to  the  order  ©f  Melchisedech." 

Nothing  is  more  pitiable  in  this  grief-torn  world  than  the 
consciousness  that  great  masses  of  men,  women,  and  children,  our 
own  kindred  and  friends,  are  deprived,  sometimes  through  no 
fault  of  their  own,  of  the  fruits  of  the  Mass.  By  attendance  at 
the  Sacrifice  of  the  Mass  they  would  offer  a  sacrifice  of  praise  for 
the  honor  and  glory  of  God;  a  sacrifice  of  thanksgiving  for  the 
graces  and  benefits  which  God  has  bestowed  upon  them;  a  sac- 
rifice of  propitiation  for  their  many  offences  against  Him ;  and  a 
sacrifice  of  petition  for  God's  assistance  in  their  effort  to  live 
ciean,  upright,  noble  and  holy  lives. 

Belief  in  the  Mass  as  God's  mode  of  public  worship  depends 
upon  two  conditions :  First,  the  presentation  of  the  facts  in  the 
case  by  those  authorized  by  Christ  to  do  so ; 

"Going:,  therefore,  teach  ye  all  nations     .      .      .      whatsoever  I 
have  commanded  you"; 

and  Second,  the  good  will  which  permits  one's  mind  and  heart 
to  acknowledge  what  it  is  that  is  being  seen.  Surely,  none  are 
so  blind  as  those  who  will  not  see. 


394  CAMPAIGNING  FOR  CHRIST 

When  speaking  on  the  Holy  Sacrifice  of  the  Mass,  we  affirm 
that  those  non-Catholics  who  profess  a  love  for  the  Bible  should 
in  reason  love  the  Mass.  A  study  of  the  following  chart  shows 
^that  every  part  of  the  Mass  represents  some  event  in  the  Passion 
of  our  Lord  as  depicted  in  the  Bible— the  priest  acting  for  Christ 
as  His  ambassador. 


How  Mass  Represents  Sufferings  of  Christ 

(By  N.  C.  W.  C.   News  Service) 
THE  PRIEST  CHRIST 

Goes  to  the  altar    Goes  to  Mount  Olivet. 

Commences  Mass Begins  to  pray. 

Says   the    "Confiteor"    Falls  down  and  sweats  blood. 

Goes  up  and  kisses  the  Altar  ....       Is  betrayed  by  Judas  with  a  kiss. 
Goes  up  to  the  Epistle  Side Is  captured,  bound,  and  taken  to 

Annas. 
Reads  the  Jntroit Is   falsely  accused   by  Annas  and 

blasphemed. 
Goes   to  the  middle   of   the  Altar       Is  brought  to  Caiphas  and  there 

and  says  the  "Kyrie  Eleison" .  .  three  times  denied  by  Peter. 

Says  the  "Ddminus  Vobiscum".  . .       Looks  at  Peter  and  converts  him. 

Reads  the  Epistle Is  brought  to   Pilate. 

Says   the   "Munda  cor   meum"   at       Is  taken  to  Herod  and  mocked. 

the  middle  of  the  Altar 

Reads  the  Gospel Is  taken  back  to  Pilate  and  ag-ain 

mocked. 

Uncovers  the  Chalice    Is   shamefully   exposed. 

Offers  bread  and  wine Is  cruelly  scourged. 

Covers  the  chalice   ,       Is  crowned  with  thorns. 

Washes  his  hands Is  declared  innocent  by  Pilate. 

Says  the  "Orate  Fratres" Is  shown  to  the  people  by  Pilale, 

with  the  words,   "Ecce  Homo." 

Prays  in  a  low  voice    Is  mocked  and  spit  upon. 

Says  the  Preface  and  Sanctus Is  kept  instead  of  Barabbas  and 

condemned  to  crucifixion. 
Makes  the  Momento  for  the  living      Carries  the   cross  to    Mount  Cal- 
vary. 
Continues  to  pray  in  a  low  voice    .        Meets  His  Mother  and  other  pious 

women. 
Blesses  the  bread  and   wine  with       Is  nailed  to  the  cross. 

the  sign  of  the  cross    

Elevates  the  Sacred  Host Is  raised  on  the  cross. 

Elevates    the   Chalice    Sheds  blood  from  the  five  woun«. 

Prays  in  a  low  voice    Sees   his   afllicted   Mother   at    1 1 .  * 

Cross. 
Says    aloud,    "Nobis   quoque    pec-       Prays  on  the  cross  for  men. 
catoribus"    *. 


SACRAMENTS  395 

csays  aloud  the  "Pater  Noster"  . .       Says  the  seven  words  on  the  cross. 

Breaks  and  Separates  the  Host  .  . .       Gives  up  His  spirit  and  dies. 

Lets  a  Small  Portion  of  the  Sacred       Descends  into  Limbo. 
Host  fall  into  the  chalice 

Says  the  "Ag-nus  Dei" Is  acknowledgred  on  the  cross  as 

the   Son    of   God   by    many   by- 
standers. 

Administers  Holy  Communion    . .       Is  laid  in  the  sepulchre. 

Cleanses   the   Chalice    Is  anointed  by  pious  women. 

Prepares  the  chalice  again Arises  from  the  dead. 

Says  the   "Dominus  Vobiscum"..       Appears   to   His   Mother   and   the 

disciples. 

Says  the  last  prayers    Teaches  for  forty  days. 

Says  the  last  "Dominus  Vobiscum"       Takes   leave   of  his  disciples   and 

ascends  to  heaven. 

Gives  the  blessing  to  the  people.  .       Sends  down  the  Holy  Ghost. 

Says  the  "Ite  Missa  est"  and  the       Sends  the  Apostles  into  all  parts 

gospel    of    the    world    to    preach    the 

gospel. 

How  simply  is  it  here  brought  out  that  as  the  Mass  proceeds 
the  Passion  of  Christ  our  Lord  is  unfolded,  from  the  Agony 
in  the  Garden  of  Gethsemane  to  the  offering  of  Himself  upon 
the  Cross  for  the  redemption  of  man,  and  the  sending  forth  of 
His  apostles  to  teach  all  nations.  The  central  act  of  the  Mass 
is  enacted  when  the  priest,  as  the  representative  of  Jesus  Christ, 
takes  up  the  unleavened  bread  and  the  wine,  and  says  the  words 
which  Christ  commanded  him  to  say,  in  commemoration  of 
Him:  "This  is  My  Body— This  is  My  Blood."  Then  the 
bread  and  wine  become  the  Body  and  Blood  of  Christ.  Christ 
Himself  is  present  under  the  appearance  or  the  species  of  bread 
and  wine. 

The  Priest  then  "offers  this  pure,  holy,  spotless  Victim, 
this  sacred  bread  of  life  immortal,  the  cup  of  everlasting  salva- 
tion, to  God,  Who  accepted  the  sacrifice  of  Abel,  Abraham  and 
Melchisedech,  entreating  Him  that  this  adorable  Victim  may 
be  taken  by  the  hands  of  His  Angel  to  His  altar  on  high,  into 
the  presence  of  His  divine  majesty  for  the  salvation,  the  con- 
solation and  the  triumph  of  the  Church,  militant,  suffering, 
and  already  crowned  in  Heaven:  'By  Him',  the  priest  says, 
raising  towards  the  Most  High  the  Lamb  without  blemish,  'with 


396  CAMPAIGNING  FOR  CHRIST 

Him,  and  in  Him,  is  to  Thee,  God  the  Father  Ahnighty,  in  the 
unity  of  the  Holy  Ghost,  all  honor  and  glory  for  ever  and  ever/  " 
Then  comes  Communion,  when  the  Sacred  Host,  the  Eu- 
charist, is  given  to  the  people  to  preserve  their  souls  unto  ever- 
lasting life.  Christ  alone  with  each  individual  soul,  and  each 
soul  alone  with  Christ.  The  mystery  of  itl  The  mercy  of  itl 
Hosanna  in  the  highest  lifts  each  heart  to  our  Heavenly 
Father.  For  one  brief  moment  at  reception  we  say,  as  did  St. 
Paul— "and  I  live,  now  not  I,  but  Christ  liveth  in  me"  (Gal. 
11-20).    Then  we  are  told  to  "go  in  peace". 

Seme  Historic  Evidence 
There  is  in  the  Church  c^f  St.  John  Lateran,  an  altar  table 
upon  which  St.  Peter  celebrated  Mass  while  in  Rome.  It  has 
been  in  use  continually  since  the  fourth  century.  In  "The 
Lesson  of  the  Catacombs"  (Macmillan  1921)  a  book  written 
by  Rev.  A.  Henderson,  an  Anglican  minister,  this  treasure  is 
defended  as  beyond  cavil  genuine. 

"To  archeologists  of  unquestioned  repute,  and  to  scholars  of 
mature  and  unbiased  judg-ment,  however,  the  evidence  of  the  fact  of 
his  sojourn  and  martyrdom  in  the  Eternal  City  Is  overwhelming  con- 
vincing, and  there  is  little  doubt  that  one  of  the  most  precious  trea- 
■ures  of  the  Roman  Church,  namely  the  wooden  Mensa  inset  in  the 
high,  altar  of  St.  John  Lateran,  which  has  been  in  continual  use  since 
the  fourth  century,  is  the  actual  altar-table  on  which  the  Apostle  St. 
Peter  celebrated  the  Holy  Eucharist  in  the  oratory  of  the  house  of 
Pudens" 

St.  Paul  tells  of  the  practice  of  the  Apostles,  in  offering  the 
Holy  Sacrifice  of  the  Mass,  (1  Cor.  X-16) 

"....The  chalice  of  benediction,  which  we  bless,  is  It  no.t  the 
communion  of  the  blood  of  Christ?  And  the  bread,  which  we  break, 
ll  it  Hot  the  partaking  of  the  body  of  our  Lord?.  ..." 

The   Didache    (possibly   the   oldest   non-Bibical   Christian 
document  (1st  century)  says  in  the  14th  chapter: 

"But  on  the  day  of  the  Lord  assemble  and  break  the  Bread 
Mid  give  thanks — ^after  having  confessed  your  faults,  that  your  sac- 
rifice may  b«  A  clean  •ne." 


SACRAMENTS  397 

St.  Dement  in  the  first  century  tells  of  the  Mass  in  his 
Epistle  to  the  Corinthians  (XL) ;  St.  Ignatius  in  his  Epistle 
to  the  Ephesians  (V) ;  St.  Justin  in  his  Dialogue  with  Trypho 
(No.  41);  St.  Irenaeus— Against  Heresies  (Bk.  IV);  Tertul- 
lian  in  On  the  Crown  (III) ;  St.  Cyprian  (d.  258  A.  D.)  in  his 
63d  Epistle  (No.  14) ;  St.  Cyril  of  Jerusalem  (d.  386  A.  D.) 
in  his  Catechesis  (XXIII) ;  St.  Augustine  in  his  54th  Letter 
to  Januarius  (No.  2).  These,  and  a  host  of  others,  bear  wit- 
ness to  the  Mass. 

Since  then  valid  documentary  evidence  is  ever  taken  as 
true  testimony  by  right-minded  men,  we  ask,  when  Campaign- 
ing for  Christ,  why  not  accept  the  Mass  as  the  central  and  all- 
perfect  worship  of  Almighty  God?  And  since  the  Catholic 
Church  has  an  unbroken  record  of  celebrating  the  Mass,  in 
spite  of  all  the  devices  of  wicked  men  to  prevent  it,  why  not 
believe  that  the  Catholic  religion  is  what  it  claims  to  be— the 
one  and  only  true  Christian  worship  of  God?  Why  should  a 
man  deprive  himself  of  the  Bread  of  Life  for  any  or  all  possible 
worldly  considerations? 

"What  dot:&  it  profit  a  man  If  he  gain  the  whole  world,  and 
suffer  the  loss  of  his  own  soul?  Or  wh-at  exchange  shall  a  man  give 
for  his  soul?" 

Fourth — Penance 

The  Sacrament  through  which  a  man  is  pardoned  for  sins 
committed  after  Baptism  is  the  Sacrament  of  Penance. 

Because  sin  is  a  conscious,  wilful  violation  of  God's  law, 
it  is  in  the  nature  of  things  rational  that  an  offence  against 
God  should  be  forgiven  by  God,  if  a  man  is  to  escape  the  just 
consequence  of  his  act.  And  it  is  certain  that  if  a  man  be  not 
sorry  for  having  committed  his  sin,  he  will  not  atek  to  be  for- 
given for  it. 

It  is  because  Christ  is  true  God  that  He  forgave  repentant 
sinners;  He  said  to  the  paralytic. 

"Be  of  good  heart,  tOB,  thy  sins  are  forgiven  thee"   (St.  Matt. 


398  CAMPAIGNING  FOR  CHRIST 

to  her  who  had  anointed  His  Sacred  Feet : 

"Thy  sins  are  forgiven  thee"  (St.  Luke  vii  48); 

and  to  the  repentant  robber  on  the  cross; 

"Amen,  I  say  to  thee,  this  day  thou  shalt  be  with  Me  in  Para- 
dise" (St.  Luke  xxiii  43). 

The  Word  was  made  Flesh  that  repentant  sinners  might  return 
to  their  Father's  House.  Christ  came  to  save  not  merely  those 
sinners  who  were  privileged  to  meet  Him  personally,  during  His 
sojourn  on  earth,  but  to  extend  forgiveness  to  all  throughout  all 
time,  throughout  the  world.  It  was  the  infinite  mercy  of  the 
Sacred  Heart  of  Jesus  that  caused  Him  to  make  salvation  pos- 
sible to  all  by  establishing  a  tribunal  of  penance,  of  confession. 

The  nominal  Christian  objects:  "I  can  go  to  Christ  Him- 
self." This  is  undoubtedly  true,  if  he  can  ask  with  perfect  con- 
trition, with  a  positive  detestation  of  sin  because  it  is  an  offence 
against  God,  to  be  forgiven  for  his  transgressions.  Christ  will  not 
despise  a  contrite  and  humble  heart ;  He  will  forgive  the  sinner 
his  sin.  That  is  Catholic  teaching.  But  such  an  act  on  the 
part  of  a  non-Catholic  depends  upon  a  complete  ignorance  that 
Christ  has  established  a  Tribunal  of  Penance  to  which  he  should 
go  seeking  forgiveness  for  his  sins.  If  he  knows  that  God  has 
provided  a  determinate  way  of  being  restored  to  spiritual  health, 
it  surely  is  an  offence  against  God  to  set  up  his  own  way  as 
against  Christ's  way.  When  this  is  said,  we  ask  pointedly :  "Is 
there  any  man  here  who  does  not  know  that  the  Catholic  Church 
claims  to  have  been  given  the  power  by  Christ  of  forgiving  sins, 
or  of  withholding  forgiveness  of  sins  ?" 

Of  course,  street  Campaigning  for  Christ  is  not  the  most 
gentle  discussion  of  Catholic  things,  nor  the  detached  theorizing 
of  the  higher  critics.  It  is  rather  a  positive,  virile  way  of  send- 
ing home  plain  truths,  that  we  believe  would  have  arrested  our 
attention  and  touched  our  hearts  had  we  been  fortunate  enough 
to  come  in  contact  with  militant  Catholicity  in  the  heyday  of 
youth.  We  conceive  of  street  preaching  to  be  teaching  the  Cate- 
chifltn  to  grownups. 


SACRAMENTS  399 

A  supposed  conflict  between  human  rights  and  dignities 
sends  many  a  possible  convert  down  the  wrong  road.  "No,"  he 
will  not  accept  the  Sacrament  of  Confession.  "No  man  can 
forgive  sins."  Truly,  no  man  upon  his  own  authority  can  for- 
give sins  committed  against  God.  It  is  reasonable  to  believe 
that  only  God  can  forgive  a  man  who  has  sinned  against  God. 
But  Christ  is  God.  He  gave  to  Peter  God's  power  with  which  to 
forgive  penitent  sinners,  and  who  shall  have  the  temerity  to 
object  to  his  use  of  this  power  in  forgiving  sins?  Christ  said  to 
Peter : 

"I  will  give  to  thee  the  keys  of  the  kingdom  of  heaven — and 
whatsoever  thou  shalt  bind  upon  earth,  it  shall  be  bound  also  in 
heaven;  and  whatsoever  thou  shalt  loose  on  earth,  it  shall  be  loosed 
also  in  heaven"   (St.  Matt,  xvi  19). 

To  all  of  His  apostles  Christ  delegated  His  power  to  for- 
give sins: 

"Now,  when  it  was  late  that  same  day,  the  first  of  the  week, 
and  the  doors  were  shut  where  the  disciples  were  gathered  for 
fear  of  the  Jews,  Jesus  came  and  stood  in  the  midst  of  them 
and  said  to  them:  Teace  be  to  you.'  And  when  He  said  this 
He  showed  them  His  hands  and  His  side.  The  disciples  were 
glad  therefore  when  they  saw  the  Lord.  He  said  therefore  to 
them  again: 

"  Teace  be  to  you.    As  the  Father  hath  sent  Me, 
I  also  send  you.' 

"When  He  had  said  this,  He  breathed  on  them  and  said 
to  them: 

"  'RECEIVE  YE  THE  HOLY  GHOST,  WHOSE 
SINS    YE    SHALL    FORGIVE,   THEY   ARE    FOR- 
GIVEN THEM :  WHOSE  SINS  YE  SHALL  RETAIN, 
THEY  ARE  RETAINED.' "     (John  xx,  19-23.) 
Surely,  it  is  not  necessary  to  prove  here  that  Christ's  power, 
given  to  the  twelve,  was  not  a  mere  personal  special  prerogative, 
which  would  cease  to  exist  at  the  death  of  the  Apostles.    It  was 


400  CAMPAIGNING  FOR  CHRIST 

a  power  given  to  these  men  in  their  official  capacity,  as  Ambassa- 
dors of  Christ,  to  be  passed  on  by  Apostolic  succession  down 
through  the  ages  until  the  end  of  time.  St.  Paul,  who  was  not 
one  of  the  twelve  to  whom  Christ  gave  the  original  commission, 
claims  the  full  power  of  a  minister  of  Christ  (II  Cor.  v.,  19-20) : 

"He  hath  placed  in  us  the  word  of  reconciliation.  For  Christ, 
therefore  we  ar«  ambassadors,  God  as  it  were  exhorting  by  ua."  Again 
the  first  letter  to  the  Corinthians  (iv,  1)  says:  'Let  a  man  se  ac- 
count of  us  as  of  the  ministers  of  Christ  and  the  dispensers  of  the 
mysteries  of  God.'  " 

Since  then  Christ  gave  to  men  His  power  with  which  to 
forgive  sin,  it  is  not  with  the  mere  power  of  human  nature  that 
a  priest  forgives  sin.  As  it  was  with  Peter  and' all  the  Apostles, 
so  later  with  Paul,  t}ie  bishops  and  the  priests  throughout  the 
Christian  ages,  up'ro  this  day,  they  forgive  sinners  as  "the  dis- 
pensers of  the  mysteries  of  God." 

This  being  so,  what  indignity,  what  surrender  of  human  and 
personal  rights,  is  involved  in  going  to  confession?  Absolutely 
none! 

To  those  admirers  of  the  higher  critics  and  the  modernists, 
who  to  their  own  satisfaction  have  made  it  out  that  auricular 
confession  was  unknown  to  the  Christian  faith  up  to  the  ninth 
century,  we  point  out  the  historic  facts  that  contradict  and  dis- 
prove their  false  theory.  All  the  world  knows  that  in  1911 
Roman  archaeolojgists  unearthed  a  marble  slab  with  the  fol- 
lowing inscription  in  Greek  upon  it: 

"Here  Blessed  Peter  absolved  us,  the  elect,  from  the  sins  con- 
fessed." 

Professor  Ballerini,  a  non-CathoUc,  well  versed  in  archae- 
ology, says  it  is  what  Christian  tradition  knew  as  "the  confes- 
sionary  of  St.  Peter."  At  any  rate,  the  finding  of  the  slab  is 
conclusive  evidence  against  those  worldly  wise  authorities  who 
deny  that  auricular  confession  is  of  Apostolic  times. 

Coming  into  the  Faith,  in  our  mature  years,  from  widely 
different  elements  within  the  American  melting  pot,  we  know 


SACRAMENTS  401 

very  well  the  ridiculous  notions  that  are  held  by  those  who  tlynk 
the  priests  "know  everything"  because  they  are  told  everything 
by  Catholics  in  the  confessional.  The  verbal  combat  between 
two  rowdyish  lads,  one  representing  those  who  still  deny  the 
Messiah,  the  other  those  who  believe,  tell  very  well  the  tale  of 
what  lies  in  the  mind  of  grownup  children.  These  two  bumptious 
boys  came  at  length  to  the  issue : 

"I  g\xta»  I  Kpew  bctter'n  you  do.  I   know  Fatker  Bennett  knows 
more'n  your  Rabbi  does." 

"Sure  he  do;  vy  not?  you's  tells  'm  everyting." 

So  dyed-in-the-wool  is  the  prejudice  of  ignorant  Yankeedom 
against  the  confessional  that  its  imagination  does  not  halt  within 
the  limits  of  decency.  We  do  not  refer  publicly,  save  by  in- 
direction, to  the  prevalent  slanders.  But  we  do  point  out  that 
corruption  is  short-lived,  and  that  the  sacred  calling  of  the  priest- 
hood needs  no  better  proof  of  its  sacredness  than  the  blameless 
lives  of  the  men  whom  Christ  calls  into  His  service.  The  fact 
is  self-evident.  As  century  succeeds  century,  God's  priests  (and 
the  holy  Sisterhoods)  prove  to  the  world  by  their  lives  that  the 
Catholic  Church  fs  stamped  with  the  mark  of  Holiness. 

The  Process   of   Confession 

The  Catholic  enters  the  confessional  to  obtain  forgiveness 
for  his  sins.  He  is  sorry  that  he  has  offended  God,  to  Whom 
he  owes  his  life  and  every  good  thing  in  life. 

First— It  is  his  own  state  of  mind  that  leads  the  Catholic 
to  confess  his  sins.  Examining  his  conscience,  he  recalls  the  sins 
he  has  committed  since  his  last  confession.  He  prays  to  the 
Holy  Ghost  to  assist  him  in  searching  out^is  offences  against 
God,  against  himself,  and  against  his  neighbor. 

Second— With  his  sins  before  his  mind's  eye,  he  hates  sin 
in  general,  and  the  particular  evil  he  has  committed.  He  sor- 
nJWs  for  them  wholeheartedly  and  he  resolves  to  sin  no  more. 

Third— He  enters  the  confessiohal-^the-compartmeiit  which 


402  CAMPAIGNING  FOR  CHRIST 

separates  the  penitent  from  the  priest— and  kneeling  down,  asks 
Uricwjgh  the  lattice  window,  for  the  priest's  blessing. 

Fourth— The  priest  gives  his  blessing,  making  the  sign  oi 
the  Cross  over  the  penitent. 

Fifth— The  penitent  begins  with  the  Confiteor:— "I  confess 
to  Almighty  God  .     "    Then,  having  finished  it,  he  tells 

when  he  last  went  to  confession,  and  what  sins  he  has  committed 
since  he  last  received  absolution. 

Sixth— Before  giving  the  penitent  absolution,  the  priest  asks 
him  to  say  the  act  of  contrition,  viz. : 

^'0  my  God, 

1  am  most  heartily  sorry. 

For  all  my  sins, 

1  detest  them  above  all  things 

Because  I  dread  the  loss  of  heaven  and  ihe  paiu^  ui  ... 

But  especially  because  they  displease  Thee,  my  U^. 
who  art  the  Infinite  Good  and  worthy  of  all  m, 
love. 

i  firmly  resolve  with  the  help  of  Thy  grace,  never  more 
to  oft'end  Thee, 

but  to  confess  my  sins, 

to  avoid  their  occasion, 

to  make  satisfaction 

and  amend  my  life." 

Seventh— Absolution  is  then  given  by  the  priest : 

"May  the  Almighty  God  have  mercy  upon  thee,  and  foi-givc 
thee  thy  sins  and  bring  thee  unto  life  everlasting.    Amen. 

"May  the  Almighty  and  merciful  Lord  grant  thee^  pardon,  ab- 
Bolution,  and  forgiveness  of  thy  sins.     Amen. 

"May  our  Lord  Jesus  Christ  absolve  thee,  and  I,  by  His  author- 
ity, absolve  thee  troni  every  bond  of  excommunication  and  interdict, 
In  as  much  as  in  my  power  lieth  and  thou  standest  in  need.  Finally  I 
absolve  thee  from  thy  sins,  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost.     Amen." 

It  goes  without  saying  that  the  penitent  is  in  a  state  of 
perfect  sincerity,  else  the  confession  is  worthless,  and  the  abso- 
lution void.    Then  comes  the  doing  of  the  penance  imposed  by 


SACRAMENTS  403 

the  priest,  "as  the  minister  of  God's  mysteries,"  thus  fulfilling 
the  compact  entered  into  between  the  penitent  and  Christ.  So 
before  God,  speaking  through  Christ's  Ambassador,  confessions 
are  made  and  sinners  forgiven. 

No,  the  penitent  Catholic  does  not  "tell  the  priest  every- 
thing." He  does  not  and  cannot  blame  his  sins  upon  another; 
he  cannot  incriminate  another;  he  cannot  name  another.  He 
goes  to  confess  his  own  sins,  that  he  may  be  once  more  in  a 
state  of  grace,  and  the  Church  strongly  forbids  that  he  should 
so  much  as  hint  at  the  identity  of  another. 

A  Popular  Notion 

When  Campaigning  for  Christ  it  seems  advisable  to  discuss 
with  the  man  in  the  street  some  of  the  popular  errors  with  regard 
to  the  Sacrament  of  Penance. 

There  are  those  who  hold  quite  sincerely  to  the  view  that 
the  commission  of  sin  by  Catholics  is  made  of  little  moment 
because  the  confessional  is  ever  open  to  them.  To  these  we  say 
that  the  Prodigal  son  did  not  find  it  easy  to  return  to  his  father's 
house;  and  he  came  back  only  when  he  was  sincerely  humble. 
So  the  penitent  must  be  humble  and  contrite  of  heart,  or  the 
mantle,  the  ring,  and  the  fatted  calf  of  God's  mercy  will  never 
be  given  to  him.  Then  the  penance,  given  by  the  priest,  satisfies 
for  justice  as  far  as  possible.  If  a  man  does  not  want  to  do 
rightly  day  by  day,  the  confessional  is  not  the  place  to  receive 
mercy.  Frequent  confession  does  not  make  it  easier  to  commit 
sin,  but  it  makes  it  easier  to  keep  away  from  sin. 

Vicious  Views 
It  is  alleged  that  Catholics  pay  for  forgiveness  of  sins. 
"What  is  gratuitous^ly  asserted  may  be  gratuitously  denied"  by 
saying  this  is  not  so.  This  sin  was  first  proposed  to  the  Apostles 
by  Simon  Magus.  It  was  not  committed  then,  and  it  has  not 
been  committed  since.  The  priests  do  not  sell  the  mysteries 
of  Christ. 


404  CAMPAIGNING  FOR  CHRIST 

It  is  alleged  that  priests  grant  permission  to  commit  sin. 
This  too,  is  not  so.  No  one  on  earth  could  give  another  such 
power.  God  could  not  give  it  since  it  would  contradict  Him- 
self. The  devil  would,  but  could  not  give  it— he  could  only 
suggest  it. 

It"  is  alleged  that  it  is  immodest  for  a  girl  to  go  to  con- 
fession. The  best  answer  to  this  evil  suggestion  is  that  Catholic 
fathers  and  mothers  who  know  from  years  of  experience  what 
the  confessional  is,  are  not  merely  satisfied  but  delighted  to 
have  their  daught-ers  go  to  confession  frequently.  A  beauty 
that  is  not  on  sea^  or  land  is  seen  in  those  who  partake  of  the 
Sacrament  of  Christ's  mercy. 

Our  beloved  American  poet,  Longfellow,  bespeaks  the 
celestial  effect  of  confession  upon  Evangeline: 

"But  a  celestial  brigrhtness — a  more  ethereal  beauty — 

"Shone  on  her  face  and  encircled  her  form. 

"When  after  confession. 

"Homeward  serenely  she  walked,  with  God's  benediction  upon 

her. 
"When  she  had  passed,  it  seemed  like  the  ceasinjr  of  exquisite 
music." 

It  is  alleged  that  the  secrets  confessed  to  the  priests  are  used 
by  them  for  evil  ends.  This  slander  is  as  stupid  as  it  is  wicked. 
It  is  the  Pharisaical  charge  against  our  Blessed  Lord,  Whose 
answer  to  it  was  a  question :  Can  Beelzebub  the  prince  of  devils 
cast  out  devils? 

As  a  matter  of  fact  no  evil  use  of  the  secrets  of  confession 
is  recorded.  There  are  recorded  instances  where  priests  have 
maintained  the  seal  of  confession  under  persecution  to  death. 
The  Civil  Courts  recognize  the  seal  of  the  confessional  and  hold 
it  inviolate.  St.  John  Nepomucene  refused  to  reveal  to  King 
Wenceslaus  IV  of  Bohemia  the  confession  of  the  Queen.  The 
King  imprisoned  St.  John;  burned  him  with  torches;  put  him 
in  chains ;  led  him  through  the  city  with  a  block  of  wood  in  his 
mouth,  and  finally  threw  him 'into  the  river.  This  was  in  the 
fourteenth  centfirv. 


5AUK/\M1LIN  1  3  405 

Only  a  couple  of  years  ago  the  public  press  (Evening  Times, 
Trenton,  N.  J.,  May  16,  1922)  reported  that  a  priest  who  had 
served  thirty-three  years  of  a  life  sentence,  was  released  from 
a  French  prison.  He  had  been  convicted  by  circumstantial  evi- 
dence of  the  murder  of  a  woman.  All  this  time  the  priest  knew 
the  man  who  had  committed  the  murder.  Finally  the  murderer 
confessed  to  doing  the  deed,  and  to  confessing  his  crime  at  that 
time  to  the  priest.  It  is  superfluous  to  say  that  Catholics  have 
implicit  faith  in  the  seal  of  the*confessional. 

The  man  in  the  street  is  relieved  to  learn  that  all  over  the 
face  of  the  earth  Christ's  mercy  for  sinners  is  continued  in  His 
Sacrament  of  penance. 

Closely  associated  with  this  cure  for  sin-sick  souls  is  the 
cure  for  diseased  bodies  and  disordered  minds.  When  in  Car- 
phanaum  Jesus  had  seen  the  faith  of  those  who  "came  to  Him 
bringing  one  sick  of  the  palsy,"  He  said 

"To  the  sick  of  the  palsy:  Son,  thy  sins  are  forffiven  thee.  And 
there  were  some  of  the  scribes  sittins:  there  and  thinkinsr  in  their 
hearts:  Why  doth  this  man  speak  thus?  he  blasphemeth.  Who  can 
forgrive  sins  but  God  only?  Which  Jesus  presently  knowing-  in  His 
spirit,  that  they  so  thought  within  themselves,  saith  to  them:  Why 
think  you  these  things  in  your  hearts?  Which  is  easier,  to  say  to  the 
sick  of  the  palsy:  Thy  sins  are  forgiven  thee:  Or  to  say:  Arise,  take 
up  thy  bed  and  walk."     (St.  Mark  11,  5-9.) 

And  so  it  happens  today.  His  healing  balm  cures  bodily 
ills  as  well  as  spiritual.  He  banishes  mental  stress  and  moral 
misery.  The  very  material  body  becomes  lightsome  and  more 
vital  because  the  sins  are  forgiven,  the  soul  is  cured. 

This  is  becoming  recognized  by  many  a  man  not  of  the 
Catholic  faith.  The  opinion  of  a  Protestant  physician  voices  the 
sentiment  that  is  rather  common  from  a  medical  point  of  view: 

"There  are  no  diseases  more  obstinate  than  those  that  are  con- 
nected with  moral  disorders.      .      .      .      Confession,  therefore,  as  an 
auxiliary  remedy  would  be  more  useful  than  is  generally  supposed. 
.     Many  morbid  affections  need  the  advice  of  a  venerated  coun- 
sellor, much  more  than  the  presence  of  a  physician." 

The  difficulty  he^e  is  that  outside  of  the  priest,  there  is  no- 
body with  the  power  to  forgive  sins.    Thus  in  mental  healin[ 


406  CAMPAIGNING  FOR  CHRIST 

and  psycho-analysis  practitioners  pay  a  negative  tribute  to  the 
Sacrament  of  Confession  when  they  induce  confession  and  pre- 
sume themselves  qualified  to  heal.  But  the  right  and  the  power 
to  forgive  sins  was  given  by  our  Blessed  Lord  only  to  His  own 
priests.    So  the  worth  of  their  confession  is  almost  nil. 

Perhaps  no  sounder  tribute  was  ever  paid  by  a  non-Catholic 
to  the  Sacrament  of  Confession  as  a  savmg  grace  to  the  body 
politic  than  that  given  by  the  late  Prof.  Hugo  Munsterberg, 
Psychologist  at  Harvard  University.  We  quote  from  "On  the 
Witness  Stand/'  from  the  chapter  on  "The  Prevention  of  Crime" : 

"There  Ues  finaUy  the  deep  importance  of  a  full  confession. 
The  man  who  confesses  puts  himself  a^ain  on  an  equal  grround  with 
the  honest  majority;  he  belongs  again  to  those  who  want  both  health 
and  justice:  he  gives  up  his  identity  with  the  criminal  and  eliminates 
the  crime  like  a  foreign  body  from  his  life.  A  true  confession  wins 
the  bedrock  of  life  again  and  is  the  safest  prevention  of  further  crime." 
(pp.  263.) 

Again,  on  page  265:  "A  Confession  connects  the  present  with 
the  past  again  and  throws  out  the  interfering  intrusion  of  shame." 

The  desire  of  the  "after-Christians"  to  get  iDack  to  the  prim- 
ary source  of  hope  and  courage,  is  given  voice  by  Rev.  Dr. 
Charles  M.  Sheldon,  noted  Congregationalist  minister: 

"The  church  is  looked  upon  as  a  place  to  go  to,  to  hear  some- 
one. 

"But  people  want  something  more  than  preaching.  They  want 
comfort  and  courage  and  the  help  that  does  not  come  to  them  when 
it  is  handed  out  wholesale.  The  confessional  of  the  Rontan  Church 
is  a  recognition  of  a  human  craving  so  deep  and  eternal,  that  it  is  a 
bewildering  thing  to  see  how  it  has  been  ignored  by  the  Protestant 
church,  which  has  emphasized  preaching  above  pity,  and  the  pulpit 
above  the  person."    (Atlantic  Monthly,  January,  1922.) 

When  Campaigning  for  Christ  our  effort  and  our  hope  is  to 
win  from  outsiders  a  right  view  of  the  confessional.  We  would 
impress  upon  them  that  the  penitent  is  perfectly  confident  of 
being  dealt  with  justly,  and  with  a  charity  surpassing  human 
consolation,  that  it  is  an  incomparable  boon  to  be  made  whole, 
glad  to  begin  again  free.  In  truth  how  great  beyond  price  is 
the  blessing  of  the  confessional ! 


SACRAMENTS  407 

Fifth— Holy  Orders 

The  Sacrament  of  Holy  Orders  sets  apart  a  priest  trom  his 
fellow-men  that  he  may  offer  up  gifts  and  sacrifices  to  God  for 
sinful  man.  It  confers  a  special  grace  upon  him  by  which  he 
has  full  power  to  discharge  the  sacred  duties  of  the  priesthood. 

By  the  power  conferred  through  Holy  Orders  the  priest 
changes  the  bread  and  wine  into  the  Body  and  Blood  of  Jesus 
Christ.  The  priest  guards  the  Holy  Eucharist  and  offers  It  up 
as  a  Sacrifice  in  the  Mass.  He  forgives  sin  and  feeds  souls  with 
the  Bread  of  Life.  He  preaches  the  Gospel  and  baptizes 
believers. 

"How  shall   they   preach   unless  they  be  sent?  "     "I  left  thee 

in  Crete  that  thou shouldest  ordain  priests  in  every  city, 

as  I  also  appointed  thee"    (Tit.  1-5). 

The  priest  blesses  nuptial  bonds,  and  anoints  the  sick  and 
dying.  He  buries  with  the  rites  of  the  Church  those  whose 
pilgrimage  on  earth  is  ended.  He  is  our  spiritual  Father;  he 
teaches  us  God's  law  and  directs  us  in  moral  paths,  from  our 
baptismal  day,  when  we  are  born  into  the  life  of  Christ,  until 
the  day  of  our  entrance  into  life  eternal. 

The  distinction  between  the  priest  and  the  layman  truly 
admits  of  no  proper  comparison.  The  priest  is  called  by  Christ 
to  offer  a  Holy  Sacrifice,  which  no  one  amongst  the  laity  has  the 
power  to  offer.  Priesthood  and  the  power  of  offering  a  perfect 
sacrifice  to  God  for  the  salvation  of  mea,  are  one  and  the  same, 
distinctive,  inseparable.    St.  Paul  says  (Heb.  V-1) 

"Every  high  priest  taken  from  among  men,  is  ordained  for 
men  in  the  things  that  appertain  to  God,  that  he  may  offer  up  gifts 
and  sacrifices  for  sins." 

When  Campaigning  for  Christ  we  stress  the  point  of  pos- 
itive difference  between  priestly  power  to  offer  sacrifice  and  or- 
dinary human  impotency.  The  radicals  pooh  I  pooh  I  the  idea 
of  priests  holding  an  exclusive  power  in  things  of  God,  and  even 
among  Protestants  belief  in  the  priesthood  is  fast  losing  ground. 


408  CAMPAIGNING  FOR  CHRIST 

For  many  months  the  quarrel  between  *'liberalists"  and  "fund- 
amentalists" has  been  waxing  hotter  aad  hotter,  the  liberalists 
defying  the  fundamentalists  to  bring  them  to  book,  arguing 
rightly  that  nobody  has  any  authority  over  the  belief  of  another, 
within  the  ranks  of  Protestantism. 

The  major  result  of  this  quarrel  is  the  destruction  of  the 
religious  respect  hitherto  accorded  to  the  Protestant  ministry, 
bringing  out  as  it  does  the  fact  that  they  have  indeed  no  author- 
ity beyond  their  own  personal  weight.  And  as  there  is  no  valid 
Christian  priesthood  save  in  the  Catholic  Church,  we  take 
advantage  of  the  interest  created  by  this  public  discussion  in  the 
daily  newspapers  to  plant  good  Catholic  seed  wherever  w^e  may. 
In  a  figurative  sense,  of  course,  laymen  are  priests.  Christian 
baptism  puts  us  all  under  sacred  obligation  to  offer  up  to  God 
"spiritual  sacrifices"  (1,  Peter  II-5).  By  prayers  and  mortifi- 
cation, by  faith,  hope  and  charity,  the  laity  offers  a  personal 
sacrifice  to  God.  But  the  priest  only,  consecrates  the  Host  and 
offers  up  the  Holy  Sacrifice  for  his  flock,  he  only,  is  ordained 
to  be  spiritual  father  and  shepherd  of  Christ's  fold. 

This  being  so,  Luther's  anathema  is  as  idle  as  the  wind :  ^ 

"All  Christians  are  priests,  and  all  priests  are  Christians.  Ana- 
thema to  him  who  distingruishea-the  priest  from  the  simple  Christian", 
(Epistle  ad  Boem.  p.  2). 

Of  course,  Luther's  voice  is  echoed  more  and  more  loudly 
as  these  Protestant  years  roll  away.  Before  his  time  there  was 
no  thought  of  departing  from  the  authority  of  Christ's  priest- 
hood. But  since  his  time  confusion  has  been  more  and  more 
multiplied  by  the  creation  of  countless  so-called  liberal  sects. 
Only  the  Catholic  Church  has  not  changed  one  iota  of  the  solid 
doctrine  of  Peter,  but  as  it  was  in  the  Old  Dispensation  so  like- 
wise it  is  in  the  New.  The  Israelites  were  a  "priestly  kingdom", 
because  in  a  very  minor  sense  all  the  Israelites  were  priests.  So 
is  it  today,  and  so  h'ks  it  always  been  with  the  Catholic  laity. 


SACRAMENT'S  409 

In  the  Old  Law  the, priest  alone  entered  the  Holy  of  Holies,  in 
the  New  Law  the  priest  alone  changes  bread  into  His  Body  and 
wine  into  His  Blood. 

We  select  two  of  many  available  Bibical  quotations  to  prove 
that  the  Old  and  the  New  Testaments  make  a  positive  distinc- 
tion beiween  the  priest  who  ministers  to  the  laity,  and  the  laity 
who  are  ministered  unto: 

"The  stranger  that  approacheth .  to  minister,  shall  be  put  to 
death".     (Num.  III-IO). 

"Neither  doth  any  man  take  the  honour  to  himself,  but  he  that 
is  called  by  God,  as  Aaron  was",     (Hebrews  V-4). 

Whence  then,  came  Luther's  authority  for  saying  that  "all 
Christians  are  priests"  save  from  himself?  We  point  out  the 
pity  of  it,  that  m^n  taking  to  themselves  the  "honour"  of 
Christian  ministers  should  prefer  Luther  to  St.  Paul;  the  word 
of  a  man  to  the  Word  of  God. 

We  ask  those  who  repudiate  the  Sacrament  of  Holy  Orders 
to  answer  this  question: 

"Is  the  New  Law,  ushered  in  with  the  Blood  of  the  Lamb,  less 
sacred  than  the  Old  Law," 

"Why  then,  w^s  King  Ozias  struck  dead  by  God?  Why  was 
Core  swallowed  up  alive?  Why  was  Saul  rejected  as  king?  Why  did 
Jeroboam's  hand  wither  away  when  he  assumed  the  prerogatives  be- 
longing only  to  the  Jewish  priesthood?  " 

Is  it  not  absurd  then  to  claim  that  between  the  priest  and 
the  laity  there  is  no  distincion  in  spiriual  rank  and  authority? 
That  all  Christians  are  descendants  ot^he  Apostles?  "Called  by 
God,  as  Aaron  was*'  ? 

Surely,  proof  to  the  contrary  is  clear.  Christ,  The  High 
Priest  of  the  Kingdom  of  Heaven  on  earth,  established  a  Church 
—a  supernatural  society,  a  Kingdom  of  God. 

Christ  selected  seventy- two  diseiples,  believers  in  Him  and 
His  Divine  Law,  and  twelve  from  among  these  cfisdples,  to 
whom  His  will  was  entrusted.  Christ  singled  out  Simon,  con- 
ferring upoa  him  a  special  honor  and  raak,  and  changing  his 


410  CAMPAIGNING  FOR  CHRIST 

name  from  Simon  to  Peter— the  Rock  upon  which  the  Church 
was  established.  Peter  was  given  the  Keys,  and  he  was  com- 
missioned to  feed  the  whole  flock,  sheep  and  lambs. 

There  is  no  mistaking  the  hierarchical  order  here  estab- 
lished by  Christ.  Upon  this  firm  foundation  rests  the  entire 
system  of  dispensing  the  mysteries  of  Christ  in  the  Catholic 
Church. 

The  twelve  were  given  their  commission  on  the  night  before 
Christ's  death  on  the  Cross.  They  were  assembled  around  the 
Divine  banquet  board,  where  Christ  changed  bread  into  His 
Body  and  wine  into  His  Blood,  and  gave  them  to  eat  and  to 
drink  of  His  sacrificed  Body  and  outpoured  Blood.  They  heard 
Him  say  the  Word  that  ordained  them  priests:  ''Do  this  for  a 
commemoration  of  Me"  (Luke  xxii).  What  then  should  be  done 
by  the  Apostles  in  obedience  to  Christ's  command,  if  not  just 
what  Catholic  priests  do  in  the  Mass  today  ?  Priests  offer  sacri- 
fice as  it  was  offered  at  the  Last  Supper  because  Christ  instructed 
the  twelve  Apostles  to  "Do  this  for  a  commemoration  of  Me." 

After  His  resurrection,  Christ  gave  His  priests  the  power 
and  the  commission  to  forgive  sins : 

"Receive  ye  the  Holy  Ghost.  Whose  sins  you  shall  forgrive,  they 
are  forgriven  them;  and  whose  sins  you  shall  retain,  they  are  retained." 
(John  XX.) 

The  plentitude  of  their  power  was  now  upon  them  and  they 
could  truthfully  claim,  as  did  St.  Paul  in  later  days,  that  they 
were  "other  Christs",  other  "priests  according  to  the  Order  of 
Melchisedech." 

The  exalted  dignity  of  the  priesthood  is  not  an  honor  con- 
ferred upon  oien  by  men.  If  this  were  so,  the  power  of  the 
priest  would  be  merely  that  of  a  man.  But  the  power  of  the 
priest  is  more  than  human  power,  it  is  the  power  of  Jesus  Christ. 
It  is  the  power  conferred  by  Christ  upon  His  Apostles,  to  be 
handed  down  by  them  through  all  time  to  those  whom  He  calls 
apart  from  men  to  minister  unto  the  faithful. 


SACRAMENTS  411 

That  the  priesthood  of  Christ  was  to  be  perpetuated,  the 
Apostles  well  understood : 

"And  when  they  had  ordained  to  them  priests  In  every  church, 
4tnd  had  prayed  with  fasting,  they  commended  them  to  the  Lord." 
(Acts  xiv.  22.) 

The  bishops  are  the  direct  successors  of  the  Apostles  and  as 
5uch,  administer  the  Sacrament  of  Holy  Orders.  It  was  the 
Apostles  who  administered  this  sacrament  in  creating  the  first 
-deacons  of  whom  we  read  in  the  Acts  of  the  Apostles : 

"And  they  chose  Stephen,  a  man  full  of  faith,  and  of  the  Holy 
•Ghost,  and  Philip,  and  Prochorus,  and  Nicanor,  and  TImon,  and 
Parmenas,  and  Nicolas,  a  proselyte  of  Antioch.  These  they  set  before 
the  Apostles;  and  they  praying,  imposed  hands  upon  them."  (Acts 
Yl..   5-6.) 

The  ordination  of  priests  is  a  twofold  act— an  outward  sign 
of  consecration  and  imposition  of  hands,  and  an  inward  effecting 
and  conferring  of  grace.     ' 

Thus  St.  Paul,  writing  to  Timothy,  whom  he  had  himself 
ordained,  refers  directly  to  the  grace  that  he  had  passed  on  to 
Timothy  by  the  iniposition  of  hands: 

"Stir  up  the  grace  of  God  which  is  in  thee  by  the  imposition 
«f  my  hands."  (II  Tim.,  1-6.) 

Hence,  those  who  rightly  exercise  the  function  of  Christ's 
ministry  must  have  received  Holy  Orders  through  a  Bishop  of  the 
Arisible,  living  Church  of  Christ.  They  alone  have  the  sacred 
right  to  say  with  St.  Paul  "we  are  ambassadors"  of  Christ.  (II 
Cor.  v.,  20.)  They  only  may  justly  claim  Apostleship  with  those 
to  whom  Christ  gave  the  commission; 

"As  the  Father  hath  sent  Me,  I  also  send  you."  (John  xx.  21.) 
"Going,  therefore,  teach  ye  all  nations,  .  .  .  teaching  them  to 
observe  all  things  whatsoever  I  have  commanded  you:  and  behold,  I 
*m  with  you  all  days,  even  to  the  consummation  of  the  world."  (Matt, 
xxviii,  19-20.)  "Go  ye  into  the  whole  world  and  preach  the  Gospel  to 
«very  creature."     (Mark  xvi.  15.) 

"Whosoever  will  not  receive  you,  nor  hear  your  words,  goingr 
forth  frona  that  house  or  city,  shake  ofC  the  dust  from  your  feet. 
Amen,  I  say  to  you.  It  shall  be  more  tolerable  for  the  land  of  Sodom 


412  CAMPAIGNIN.G  FOR  CHRIST 

and  Gomprrah  In  the  day  of  judgment  than  for  that  city."  (Matt,  x., 
14-15.)  "He  that  heareth  you  heareth  Me;  and  he  that  despiseth  you 
despiseth  Me;  and  he  that  despiseth  Me  despiseth  Him  that  sent  Me." 
(Luke  X.,  16.) 

St.  Gregory  of  Nyssa  (about  390  A.  D.),  explaining  the 
meaning  of  the  exclusion  and  the  elevation  of  the  one  whom 
Christ  chooses  for  His  priesthood,  says  in  part : 

"The  same  power  of  the  word  renders  sublime  and  honorable 
the  priest,  who  by  th«  newness  ©f  ordination  has  been  singled  out 
from  the  multitude;  he  who  was  yesterday  and  previously  one  from 
among  the  people  (i.  e.  a  layman),  suddenly  becomes  a  commander, 
a  presiding  officer,  a  teacher  of  righteousness,  the  dispenser  of  hidden 
mysteries  .  .  .  Though  in  his  external  appearance  he  is  the  same 
as  before,  yet  in  his  invisible  soul,  by  a  Certain  unseen  power  and 
grace,  he  is  transformed  into  a  higher  being."  (Orat.  in  Bapt.  Christi, 
Migme,  P.  G.  xlvi.,   582.) 

How  inexcusably  blind  is  that  man  who  cannot  see  with 
ease  the  contrast  between  the  priest-elect  and  the  mere  man 
that  he  was  I  How  filled  with  *gratitude  must  we  all  be  that 
these  "ambassadors  of  God"  are  taken  from  among  men  to 
minister  to  mankind  and  are  set  apart,  dignified,  consecrated 
for  His  own  work. 

Celibacy  of  the  Clergy 
Perhaps  no  question  is  put  to  us  more  frequently  than  this : 
"Why  are  priests  not  allowed  to  marry?"  The' questioner  may 
have  merely  an  idle  curiosity  in  the  answer,  or  may  have  a  mo- 
tive less  becoming  to  an  honest-minded  man.  But  there  are 
those  in  the  audience  who  have  a  genuine .  desire  to  learn  why 
priests  are  thus  set  apart;  why,  in  truth,  the  priest  is  "trans- 
formed into  a  higher  being."  A  pointed  answer  surprises  them. 
Priests  do  not  want  to  marry.  They  want  to  pattern  their  lives 
after  the  life  of  our  Blessed  Lord  and  after  the  teaching  of  St. 
Paul.  They  respond  gladly  to  the  wisdom  of  the  Church  which 
permits  of  a  choice  between  spiritual  Fatherhood  and  the  head- 
ship of  a  family.  We  explain  that  the  celibacy  of  the  priest- 
hood is  a  discipline,  not  a  dogma,  of  the  Church;  that  if,  in  her 
wisdom,  Holy  Mother  the  Church,  should  deem  a  change  de- 


SACRAMENTS  413 

Miai»ie,  she  could  lift  the  ban  and  thus  permit  the  priests  under 
the  Latin  rite  to  marry.  We  do  no-t  fail,  however,  to  point  out 
that  the  Catholic  mind  takes  just  the  opposite  direction,  and 
that  the  prospect  of  a  celibate  clergy  within  even  the  Greek  rite 
is  better  today  than  it  has  ever  been. 

Within  the  Greek  Uniate  Church  the  rule  is  that  a  married 
man  may  be  elevated  to  the  priesthood,  but  if  his  wife  die  before 
he  does,  he  is  not  permitted  to  re-marry.  This  law  is  in  accord 
with  the  teaching  of  St.  Paul— that  a  bishop,  priest  or  deacon 
should  be  the  ''husband  of  but  one  wife." 

The  saying  of  St.  Paul  is  a  simple  saying  unless  one  wishes 
to  make  out  a  case  against, St.  Paul  and  against  the  C-hurch. 
That  a  bishop,  priest  or  deacon  should  be  the  ''husband  of  but 
one  wife,"  the  meaning  is  not  that  the  clergy  should  marny  after 
receiving  Holy  Orders ;  nor  that  there  is  the  remotest  suggestion 
of  a  plurality  of  wives  for  the  laity.  The  meaning  is  oSvious— 
that  should  a  married  man  became  a  priest,  be  is  not  free  to 
marry  again  upon  the  death  of  his  wife.  Under  the  Greek  rite, 
bishops  are  not  selected  from  among  the  m:arried  clergy. 

The  celibate  priesthood  is  not  imposed  upon  men.  It  is 
not  against  their  will  that  men  take  up  the  divine  vocation  of 
the  priesthood  with  the  sacrifices  that  are  necessarily  involved 
in  being  lifted  up  into  "higher  being."  The  priest  takes  the 
Church  for  his  spouse  freely  and  willingly.  He  becomes  a  Father 
to  spiritual  children,  and  he  devotes  his  whole  life  to  them  for 
the  love  of  Christ.  What  is  gained  is  far  more  than  what^  is 
sacrificed,  for  if  he  has  "left  all  things"  (Matt,  xix.,  17-29)  it 
is  to  follow  his  Saviour  as  the  Apostles  did,  and  the  Father  will 
love  him  as  He  l»ved  them. 

Another  tack  is  sometimes  taken  by  one  who  does  not  want 
to  face  the  fact  of  the  supernatural  pow^r  and  niission  of  the 
priesthood.  "But  a  celibate,  priesthooJi  is  against  God's  com- 
mand, to  'increase  and  multiply.'  "  The  attention  of  the  audience 
is  called  to  tiie  first  chapter  of  Genesis  where  Gt)d  lays  down  t3ie 


414  CAMPAIGNING  FOR  CHRIST 

origin  and  nature  of  the  human  race.  God  blesses  mankind  and 
gives  the  general  command  to  ''increase  and  multiply.'*  The  fact 
is  that  this  command  is  not  intended  for  every  individual.  It  is 
merely  a  way  in  which  God  gives  to  human  nature  the  power 
and  privilege  to  fill  the  earth,  to  subdue  it  and  to  rule  over  it. 
For  some,  the  urge  to  find  fault  with  "Rome"  is  still  insistent, 
and  they  argue  that  "it  is  against  the  best  interests  of  civil  so- 
ciety for  the  Church  to  withdraw  so  many  of  the  best  men  and 
women,  the  priests  and  nuns,  from  parenthood." 

To  these  we  answer  that  marriage  is  indeed  a  holy  state  and 
it  is  absolutely  necessary  to  maintain  civil  society.  But  since 
there  is  no  command  that  everyone  shall  marry,  one  who  remains 
sirglc  and  who  obeys  the  sixth  commandment,  is  highly  within 
Gods  law. 

St.  Paul  speaks  scientifically  and  to  the  point,  when  he  refers 
to  God's  service  and  the  public  welfare  as  follows : 

"I  would  that  all  men  were  even  as  myself:  but  everyone  hath 
his  proper  gift  from  God.  ...  I  say  to  the  unmarried  and  to  the 
widows:  it  is  good  for  them  if  they  so  continue,  even  as  I."  (I  Cor. 
vii.,   7-8.) 

Christ  Himself  commended  the  celibate  life,  if  it  be  done  for 
the  sake  of  the  kingdom  of  God,  as  we  read  it  St.  Matthew  xix., 
12.  He  declares  that  it  is  not  for  everybody— "he  that  can  take 
ii  let  him  take  it.'' 

A  celibate  clergy,  were  it  merely  a  question  of  social  service, 
would  be  a  most  precious  gift  to  the  body  politic;  for  by  it  all 
priestly  interests  are  lifted  up  into  a  sphere  quite  out  of  reach 
of  secular  persons,  and  they  are  the  more  properly  cared  for. 
We  have  God's  word  for  it:  ' 

"He  that  is  without  a  wife,  is  solicitous  for  the  things  that  be- 
long to  the  Lord,  how  he  may  please  God.  But  he  that  is  with  a 
wife,  is  solicitous  for  the  things  of  the  world,  how  he  may  please  his 
wife:  and  he  is  divided."     (I  Cor.  vii.,  32-33.) 

It  is  bard  for  some  in  our  audience  to  respond  graciously 
to  these  words  from  St  Paul,  even  though  they  know  that  the 
argument  is  sound  and  that  the  first  duty  of  a  minister  who  is 


SACRAMENTS  415 

at  once  a  husband  and  father  is  to  his  wife  and  children,  not 
to  his  parishioners.  It  is  quite  different  with  the  Catholic  priest ; 
his  first  duty  is  to  his  spiritual  children,  to  his  Church;  and,  in 
times  of  hazard,  of  dire  calamity,  he  is  ever  on  the  scene,  neither 
his  family  nor  his  duty  opposing  his  service.  And  what  a  world 
of  conflict  is  thus  avoided !  Could  the  priest  keep  the  secrets  of 
the  confessional  if  his  wife  wished  to  share  them  with  him? 
Could  he  undertake  missionary  work  in  savage  lands  if  his  wife 
preferred  to  stay  at  home?  All  these  are  evident  and  concrete 
advantages  of  celibacy,  and  many  accept  them  as  such,  at  first 
hearing.  But  all  these  and  all  other  advantages  of  the  celibate 
clergy  taken  together  are  not  the  head  and  front  of  a  priest's 
commission.  The  consecrated  hands  of  the  priest  holdup  the 
Body  and  the  Blood  of  the  Lord  God,  Jesus  Christ;  and  they 
administer  the  Bread  of  Life  to  the  faithful.  In  this  holiest  of 
all  holy  work,  it  is  beyond  question  that  singleness  of  purpose  in 
life  is  most  becoming  and  singleness  of  purpose  means  celibacy 
of  life. 

Only  a  little  serious-mindedness  in  any  public  audience  is 
needed  to  restrain  any  man  from  daring  to  make  an  attack  upon 
the  celibate  priests  of  the  Catholic  Church.  There  are  millions 
of  Americans  who  send  their  children  to  unmarried  school 
teachers  whom  the  nation  delights  to  honor.  If,  indeed,  a  life 
of  single  blessedness  is  lived  by  so  large  a  body  of  civilians  with- 
out loss  of  respect,  what  infamy  is  it  to  apply  Luther's  disgusting 
doctrine  to  a  trained  body  of  priests,  who  are  selected  and  sus- 
tained in  their  holy  work  by  God's  grace! 

It  is  with  shame  and  with  sorrow  that  we  as  Americans  are 
obliged  to  admit  that  there  are  those  who  give  heed  to  the  pro- 
fessional baiters  of  the  priests.  Yet  there  are  those  who  give 
testimony  to  the  worth  of  the  Catholic  priesthood,  and  when  we 
are  Campaigning  for  Christ  we  are  glad  to  cite  at  least  three 
Protestant  ministers— a  Presbyterian,  a  Congregationalist  and 
an  Episcopalian,  who  have  spoken  unflinchingly  and  who  are 
witnesses  to  the  truth. 


416  CAMPAIGNING  FOR  CHRIST 

"Protestants  should  be  ashamed  to  listen  to  unfounded  attacks 
upon  the  Catholic  priesthood.  .      .      Put  no  faith  in  the  attacks, 

but  insist  that  evidence  of  wrong-doing  be  introduced  in  every  case. 
There  are  as  many,  if  not  more,  downfalls  among  the  Protestant  clergy 
than  among  the  Catholic  priesthood." — (Rev.  Hay  Watson  Smith, 
Presbyterian,  Hot  Springs,  Ark.) 

"For  every  evil  priest  there  have  been  a  thousand  true  and 
faithful  servants  of  Christ." — (Rev.  Edwin  F.  Snell,  pastor  of  the 
Congregationalist  Church,  Winnetka,  IlL) 

"Can  any  one  tell  me  that  the  grand  men  who  minister  to  the 
Roman  Catholic  congregations  in  this  city  are  the  foul  personages  de- 
picted by  the  underhand  and  backbiting  society  of  cowards,  or  that 
they  are  endeavoring  to  sap  the  foundations  of  society?  Never!  They 
are  noble  minds,  pure  hearts  and  great  souls,  incapable  of  such  deeds, 
and  even  a  suspicion  of  them." — (Rev.  George  A.  Carstenson,  rector 
of  St.  Paul's  Episcopal  Church,  Indianapolis.) 

Sixth— Matrimony 
The  sixth  Sacrament,  Matrimony,  is  the  link  which  binds 
earth  to  heaven,  and  for  which 

"A  man  shall  leave  his  father  and  mother  and  shall  cleave  to 
his  wife,  and  they  shall  be  two  in  one  flesh."     (Ephes.  v.,  32.) 

St.  Paul  says  it  is  "a  great  sacrament."  By  His  legislation 
Jesus  Christ  raised  the  natural  union  of  man  and  woman  to  the 
sacramental  dignity  of  Christian  marriage.  And  by  His  presence, 
and  His  first  miracle  of  turning  water  into  wine  at  the  wedding 
feast  of  Cana,  He  gave  to  the  foundation  of  the  Christian  family 
a  mark  of  special  pleasure,  honor  and  sanctity.  The  Sacrament 
of  Matrimony  lifts  the  union  of  bridegroom  and  bride  above  the 
natural  state  of  physical  relationship  and  above  the  conditions  of 
a  civil  contract.  It  gives  God's  grace  to  husband  and  wife  for 
the  faithful  discharge  of  the  duties  of  marital  life  until  they  are 
parted  by  death.  The  happiness. of  the  sacramental  union  has  its 
crown  in  the  consciousness  that  God  sends  them  children  to 
guard  and  teach,  that  they  may  grow  in  wisdom  and  in  grace- 
children  in  His  0wn  image,  born  into  the  Kingdom  of  Heaven 
on  earth,  to  kno.w  Gt)d,  to  love  God  and  to  serve  God.  Tertiillian, 
who  wrote  before  the  year  240  A.  D.,  sums  up  the  process  of  the 
supernatural,  union  thus : 

"]!Jlarriage  which  Is  made'byxthe  Church,  confirmed  by  the  Holy 
Sacrifice  (oblatlo),. sealed  by  the  blessin|r, \wlbi;ch  the  angels  proclaim 
and  wilich'ls  ratified  by  our  Father  In  Heaven/''    (Ad  Uxor,  il.,  9.) 


SACRAMENTS  417 

Since  marriage  was  instituted  by  God,  it  is  there  lore  a  com- 
pact of  divine  origin.  So,  of  necessity,  wedlock  is  primarily 
subject  to  the  Divine  law  (Gen.  ii.,  18-25).  It  was  God  Who 
made  marriage  monogamous  (Matt,  xix.,  4-6).  Consequently  all 
those  natural  evidences  that  give  support  to  the  life-union  of  one 
man  and  one  wife  show  the  wisdom  of  God's  original  design. 

When  Campaigning  for  Christ  we  deem  it  well  to  show  the 
harmony  between  God's  plan  of  indissoluble  union  and  the  struc- 
ture of  the  social  organism  built  upon  it.  For  we  know  very 
well  how  Socialists  and  other  evolutionary  radicals  make  use  of 
the  emotional  urge  to  individual  possession  of  husband  or  wife, 
and  how  they  speak  for  their  own  ends  of  the  economic  basis  as 
the  necessary  support  of  the  family,  and  of  the  safety  and  se- 
curity of  the  home  as  the  safeguard  of  the  nation's  life.  In  a 
word  we  know  how  these  basic  evidences  of  individual  and  social 
economy  are  held  to  be  incidentals  in  the  process  of  going  from 
nowhere  to  nowhere.  Having  substituted  Evolution  for  God, 
they  see  the  race  struggling  on  from  private  property  to  the 
social  ownership  of  modern  capital.  And  for  the  benefit  of  the 
ideological  man-Jthey  stand  for  what  they  term  free  marriage. 

Of  course,  these  so-called  radicals  cannot  make  out  a  rational 
case  in  their  favor,  since  all  the  facts  logically  rest  upon  a  natural 
and  a  Christian  foundation,  and  are  altogether  against  them. 
From  the  very  beginning  of  the  Christian  era,  our  Church  has 
held  to  the  indissolubility  of  the  marriage  bond.  In  the  course 
of  time  the  principle  of  indissoluble  wedlock  was  embodied  into 
the  civil  code  by  the  Emperor  Constantine,  followed  by  Theo- 
dosiys  and  Justinian.  Towards  the  end  of  the  ninth  century 
Christian  marriage  had  become  the  law  and  the  practice  of  every 
country  in  the  world  where  the  Catholic  religion  was  dominant. 
The  reason  for  this  was  not  the  union  of  Church  and  State,  but 
rather  the  necessary  response  by  the  State  to  God's  law  in  main- 
taining a  secure  foundation  for  civil  society  in  obedience  to  the 
Moral  Law.    It  should  be  easy  enough  to  see  that  the  family— 


418  CAMPAIGNING  FOR  CHRIST 

man,  woman,  child— is  one  as  a  moral  body.  So  also  is  organized 
society  one  moral  body,  the  lowest  terms  of  which  is  the  family. 
Therefore  the  welfare  of  the  unit  keeps  the  body  politic  sound. 

St.  Paul  likens  wedlock  to  the  union  of  Christ  and  His 
Church : 

"Let  women  be  subject  to  their  husbands,  as  to  the  Lord:  be- 
cause the  husband  is  the  head  of  the  wife,  as  Christ  is  the  head  of 
the  Church.  He  is  the  savior  of  His  body.  Therefore  as  the  Church 
is  subject  to  Christ,  so  also  let  wives  be  subject  to  their  husbands  in 
all  things."     (Matt,  xix.) 

The  attempt  to  discard  the  moral  law  and  set  up  historic  ' 

materialism,  as  the  norm  of  understanding,  has  led  to  a  com- 
plete rejection  of  moral  responsibility  with  regard  to  the  family. 
In  the  radical  mind  the  individual  takes  the  place  of  the  family 
as  the  unit  of  the  body  politic.  In  "Woman  and  Socialism" 
a  book  in  circulation  the  world  over  for  some  fifty  years,  this 
doctrine  is  advocated  with  brutal  frankness,  and  with  disastrous 
results  to  morals  in  many  lands.  August  Bebel,  commenting 
upon  the  Catholic  view  of  marriage,  declares  that: 

"According  to  this  any  fool  of  a  man  may  deem  himself  better 
than  the  most  excellent  woman     .      .      ."  (N.  Y.  1910,  p.  60.) 

Because  "sex  freedom"  is  their  standard  these  revolution- 
ists and  reformers  fasten  upon  Christianity  the  odium  of  hold- 
ing women  in  physical  subjection  by  means  of  the  marriage 
bond.  They  are  pleased  to  think  that  they  have  hit  upon  a 
"new  thought"  when  they  insist  that  there  should  be  but  one 
sex  standard,  alike  for  men  and  women.  We  shall  not  say  "one 
moral  standard"  for  in  their  philosophy  moral  responsibility  has 
no  place  with  regard  to  any  human  relation.  Human  conduct 
is  all  a  matter  of  habit,  more  or  less  crystallized  into  civil  law. 
If  Bebel,  and  the  multitude  who  circulate  his  free  love  bible, 
were  open-minded,  the  historic  facts  in  the  case  would  long  since 
have  been  forced  upon  them.  For  the  Catholic  Church  has  ever 
held  to  one  standard  of  conjugal  morality.     It  is  not  that  of 


SACRAMENTS  419 

'\bcx  freedom,"  for  by  God's  law  the  husband  belongs  to  the 
wife  and  the  wife  belongs  to  the  husband  on  equal  terms.  So  it 
is  that  Christian  marriage  is  the  very  antithesis  of  Socialist 
ideology. 

St.  Paui  sets  down  the  unity  of  husband  and  wife  explicitly: 

"Husbands  love  your  wives,  as  Christ  also  loved  the  Church 
and  delivered  Himself  up  tor  it  that  He  might  sanctify  it,  cleansing  it 
by  the  laver  of  water  in  the  word  of  life  ...  So  also  ought  men 
to  love  their  wives  as  their  own  bodies.  He  that  loveth  his  wife, 
loveth  himself.  For  no  man  ever  hated  his  own  flesh;  but  nourisheth 
and  cherisheth  it,  as  also  Christ  doth  the  Church:  because  we  are 
members  of  His  body,  of  His  flesh,  and  of  His  bones.  For  this  cause 
shall  a  man  leave  his  father  and  mother,  and  shall  cleave  to  his  wife, 
and  they  shall  be  two  in  one  flesh:  this  is  a  great  sacrament;  but  I 
speak  in  Christ  and  in  the  Church."     (Ephes.  V.,  25-3  3.) 

St.  Jerome,  nearly  fifteen  hundred  years  ago,  answered  for 
all  time  those  who  make  out  that  chastity  is  required  from 
women  only. 

"With  us  that  which  is  unlawful  for  women  is  unlawful  for 
men  also,  and  the  same  restraint  is  imposed  on  equal  conditions." 
(Oper.  Tom.  I,  Co.  455.) 

When  Campaigning  for  Christ,  we  proclaim  with  perfect 
confidence  that  the  Catholic  Church  is  America's  best  friend. 
We  are  convinced  that  no  other  influence  makes  so  emphatically 
lor  the  stability  of  the  family  and  for  the  integrity  of  the  na- 
tion. We  have  only  to  recite  the  conditions  necessary  for  a  sac- 
ramental marriage  to  please  pureminded  men  and  women.  They 
are  satisfied  that  honor  is  due  to  Catholics  for  maintaining  the 
dignity  of  the  marriage  bond  in  every  quarter  of  the  globe. 

Indissolubility 
A  marriage  between  baptized  persons  is  a  Christian  union, 
and  Christian  marriages  are  binding  until  death.  In  Case  the 
husband  be  a  baptized  Protestant  and  the  wife  a  baptized  Catho- 
lic, and  vice  versa,  and  a  dispensation  for  the  mixed  marriage 
has  been  granted,  the  same  law  holds,— death  alone  dissolves  the 


420  CAMPAIGNING  FOR  CHRIST 

marital  bond.  Thus  it  will  be  seen  that  the  rights  of  the  Pro- 
testant party  to  the  mixed  marriage  are  equally  safeguarded 
with  those  of  the  Catholic  party;  and  that  the  Catholic  Church 
really  holds  these  Protestant  marriages  in  higher  esteem  than 
do  Protestants  of  any  sect,  since  all  of  them  permit  divorce  in 
the  absolute  sense. 

Impediments 

A  sacramental  marriage  is  free  of  all  invalidating  impedi- 
ments, otherwise  what  superficially  appears  to  be  Christian  mat- 
rimony is  in  fact  no  marriage  at  all.  The  sacred  contract  must 
he  freely  entered  into  by  both  the  man  and  woman,  or  they  are 
not  married.  Thus,  an  apparent  marriage  brought  about  by 
coercion  or  by  abduction  is  no  mxarriage.  Criminal  intention  or 
impotency,  means  no  marriage,  even  though  the  parties  have 
passed  through  a  ceremony  at  the  altar  and  it  was  thought  to 
be  a  marriage.  Likewise,  a  sinful  understanding  between  the 
man  and  woman  involved,  to  be  carried  out  after  the  ceremony, 
disqualifies  them  both  from  contracting  a  sacramental  union. 
An  agreement  that  the  marriage  relation  shall  be  tried  out  for 
a  specific  time;  that  if  one  of  the  parties  wants  a  divorce  the 
other  shall  give  consent;  that  so  many  children  or  none  shall 
be  born;  that  conjugal  rights  shall  be  exchanged;  that  birth 
control  by  any  artificial  means  whatsoever  shall  be  practiced; 
all  these  are  impediments  to  marriage.  In  other  words,  if  any 
indecent  or  blasphemous  understanding  is  posited  beforehand 
between  the  man  and  woman  who  seek  to  marry,  no  genuine 
Christian  marriage  can  possibly  be  entered  into  by  a  nuptial 
ceremony. 

A  mere  rehearsal  of  the  justice  and  the  goodness  of  the 
Catholic  Church  in  upholding  right  conditions  for  entering  into 
a  life  partnership,  deeply  impresses  the  men  who  make  up  our 
street  audiences.  They  are  familiar  with  the  fraud  which  is 
exercised  sometimes  upon  innocent  parties,  outside  of  iht  Church, 


SACRAMENTS  421 

so  they  appreciate  the  protection  the  Church  gives  to  her  Catho- 
lics. The  inquiry  into  Church  records  and  the  publication  of 
Church  banns  lend  dignity  to  the  marriage  of  persons  even  in 
the  lowliest  of  worldly  stations  which  is  not  known  outside  the 
Catholic  laity. 

We  very  often  come  across  persons  who  are  surprised  to 
hear  that  Catholics  consider  the  sealing  of  the  nuptial  com- 
pact by  the  Sacrament  of  Matrimony  the  most  solemn  day  of 
their  life.  Marriage  for  them  seems  to  be  but  an  experiment 
in  intimacy  which  the  ever-accessible  divorce  court  can  end  by 
a  decree. 

Not  a  few  there  are  outside  of  our  Church  who  grasp  the 
significance  of  indissoluble  marriage  as  America's  best  defence 
against  the  sex  corruption  which  threatens  the  extinction  of  the 
monogamic  family.  There  are  also  a  few  who  see  that  more  un- 
happiness  is  caused  by  divorce  than  divorce  was  expected  to 
cure.  But  the  great  majority  are  unacquainted  with  the  untold 
blessing  of  our  Catholic  attitude  towards  divorce,  and  it  is  to 
convert  these  that  we  must  keep  Campaigning  for  Christ,  that  we 
must  keep  preachfng  high  and  low,  "what  God  hath  joined,  let 
no  man  rend  asunder." 

'^Ne  Temere"  Decree 
The  hate-breeding  propagandists  of  the  "Menace"  and  Ku 
Klux  Klan  type  have  spread  the  notion  broadcast  that  the  Ne 
Temere  decree  of  our  Church  declares  that  all  Protestant  mar- 
riages are  invalid  and  Protestant  children  illegitimate.  We  show 
that  this  evil  opinion  was  sired  by  anti-Romanist  hate  and  bred 
by  malicious  ignorance ;  that,  in  fact,  the  Catholic  Church  always 
minds  its  own  business  by  making  laws  for  only  its  own  com- 
municants. The  Ne  Temere  decree  was  issued  in  1907  and  went 
into  effect  in  the  year  1908.  Its  objective  was  sefeguarding  the 
marriage  relations  of  Catholics ;  and  it  was  not  retro-active. 


422  CAMPAIGNING  FOR  CHRIST 

It  is,  of  course,  true  that  the  Catholic  Church  has  the  right 
to  set  down  the  conditions  of  Christian  marriage  and  it  is  also 
true  that  the  Catholic  Church  does  not  presume  to  regulate  the 
form  of  Protestant  marriage.  We  quote  Article  XL,  Section  3, 
of  the  decree: 

'*Non-Catholics,  whether  baptized  or  unbaptized,  if  they 
contract  marriages  among  themselves,  are  nowhere  bound  to 
observe  the  Catholic  form  of  engagement  and  marriage." 

But  the  "Ne  Temere"  decree  concerned  itself  with  "mixed 
marriages"  because  the  Catholic  Church  has  the  right  to  legis- 
late concerning  any  Christian  marriage  in  which  her  children 
take  part.  The  Catholic  Church  tolerates  "mixed  marriages"  but 
never  welcomes  them.  St.  Ambrose,  centuries  ago,  asked  a 
question  that  has  never  been  satisfactorily  answered : 

"How  can  that  be  called  a  union  where  there  is  no  agreement  in 
faith?" 

By  the  Ne  Temere,  the  Protestant  party  to  a  mixed  mar 
riage  must  solemnly  promise  to  carry  out  a  specific  course  of 
conduct  with  regard  to  safeguarding  the  faith  of  the  Catholic 
party,  and  the  offspring  from  the  union.    Evidently  this  is  legis- 
lation For  Catholics,  "hot  for  Protestants. 

This  recent  legislation  with  regard  to  marriage  is  strictly  in 
line  with  that  of  the  16th  century.  The  Council  of  Trent  decreed 
that  clandestine  marriages  of  Catholics  shall  hereafter  be  null 
and  void  and  the  parties  to  secret  marriages  shall  be  considered 
guilty  of  sin.  This  action  of  the  Council  of  Trent  was  binding 
only  in  those  countries  where  the  decree  was  officially  pub- 
lished. The  Ne  Temere  decree  of  1908  made  this  law  binding 
in  all  countries  under  the  Latin  rite. 

The  wide  consequences  of  this  recent  legislation  will  be  seen 
at  once.  For  sacramental  marriages  alone  are  recognized  by 
the  Catholic  Church  as  her  own.  Thus  a  civil  marriage  between 
Catholics  or  between  a  Catholic  and  a  Protestant,  is  not  a  Chris- 
tian marriage  in  the  eyes  of  the  Church.  Plainly  the  Ne  Temere 
decree  is  no  attack  upon  Protestant  marriage.    It  is  the  law  reg- 


SACRAMENTS  423 

ulating  the  sacramental  marriage  of  those  baptized  in  infancy 
in  the  Catholic  Church,  of  those  persons  who  elect  to  marry 
Catholics  ,and  of  converts  to  the  Catholic  Faith. 

Marriages  to  be  valid  must  be  contracted  before  the  parish 
priest  or  before  the  Ordinary  of  the  place  (or  a  priest  regularly 
delegated)  where  the  bride  resides,  before  at  least  two  witnesses. 
For  a  sufficient  reason,  a  change  in  the  place  of  the  marriage 
may  be  made. 

Marriages  are  registered  in  the  places  where  the  parties 
were  baptized.  The  death  of  the  husband  and  the  wife  are  also 
added  in  the  course  of  time  to  the  baptismal  records. 

The  Ne  Temere  decree  states  further  that  engagements, 
to  be  valid,  shall  be  put  down  in  writing,  and  signed  by  the 
parties  to  the  proposed  marriage,  and  by  the  priest  or  bishop, 
or  by  at  least  two  witnesses. 

Far  from  being  an  encroachment  on  Protestant  or  non- 
Catholic  rights,  the  Ne  Temere  decree  is  only  another  proof  of 
how  justly  and  how  lovingly  the  Catholic  Church  looks  after 
her  own  children  from  the  cradle  to  the  grave! 

Divorce 

When  Campaigning  for  Christ  we  try  to  make  assurance 
doubly  sure  in  the  minds  of  all  by  answering  difficulties. 

There  is  many  a  man  in  the  street  who  cannot  distinguish 
between  the  pronouncement  that  a  marriage  is  void,  and  the 
granting  of  an  absolute  divorce.  Often  this  confusion  of  ideas 
is  fostered  by  those  higher  up,  who  ought  to  know  better.  These 
critics  of  Catholic  law  distort  the^  meaning  of  certain  Latin  words 
and  make  it  appear  that  Catholics  have  been  permitted  to  re- 
marry while  their  partner  is  still  living.  If  they  presume  to  be 
Latin  scholars  (which  we  presume  they  should  not),  they  should 
know  that  this  is  not  so. 

The  word  divortium  from  which  our  word  divorce  is  de- 
rived has,  like  many  other  Latin  words,  (for  instance  creatio), 
both  an  absolute  and  a  relative  sense.    Divortium  a  vinculo; 


424  CAMPAIGNING  FOR  CHRIST 

or  plenum;  or  perfectum,  which  means  absolute  divorce,  the 
dissolution  of  a  valid  marriage  tie.  This  our  Church  never  has 
granted.  It  is  against  the  law  of  Christ,  which  positively  de- 
clares, "what  God  hath  joined  together  let  not  man  put  asunder." 
Then  there  is  a  divortium  a  mensa  et  toro ;  or  imperfectum ;  a 
limited  divorce;  a  separation  from  bed  and  board;  living  apart 
though  still  married.  This,  in  extreme  cases,  the  ChurcTi  per- 
mits. 

Through  the  ages,  rather  than  violate  the  Sacrament  of  Mat- 
rimony, of  which  she  is  the  guardian,  the  Catholic  Church  has 
suffered  the  loss  of  property  and  the  friendship  of  nations. 
Some  of  her  most  devoted  children  have  gone  to  death  rather 
than  aid  and  abet  the  breaking  of  the  marriage  bond.  To  those 
who  hold  the  false  notion  that  the  Catholic  Church  makes  spe- 
cial concessions  to  those  in  the  seats  of  the  mighty,  we  cite  a 
few  instances  to  the  contrary.  Pope  St.  Nicholas  condemned 
King  Lothaire  II  of  Lorraine  for  leaving  his  lawful  wife,  Theut- 
berga,  to  marry  Waldrada,  and  this  at  a  time  when  the  King 
with  his  army  was  advancing  upon  Rome.  The  same  Pope  St. 
Nicholas  also  excommunicated  Ingiltrud,  the  wife  of  Count  Boso, 
for  refusing  to  leave  her  paramour  and  return  to  her  husband. 
Pope  Alexander  II  threatened  to  excommunicate  Henry  IV  of 
Germany,  and  thus  prevented  him  from  divorcing  his  wife,  Queen 
Bertha  of  Turin.  Pope  Urban  II  excommunicated  Count  Will- 
iam of  Normandy  for  marrying  within  the  forbidden  degrees  of 
consanguinity.  Pope  Celestine  III  successfully  defended  the 
marital  rights  of  Queen  Ingeburge  against  Philip  Augustus  of 
Fiance,  who  wanted  his  marriage  annulled.  The  same  Pope 
Celestine  was  likewise  successful  in  persuading  King  Alphonso 
IX  to  break  off  his  proposed  incestuous  union.  Pope  Innocent 
III  placed  the  whole  of  France  under  interdict  until  such  time 
as  Philip  Augustus  should  leave  Agnes,  the  daughter  of  the  Duke 
of  .Meran,  and  become  reconciled  with  his  lawful  wife.  Pope 
Clement  VII  refused  to  nullify  the  marriage  of  King  Henry  VIII 


SACRAMENTS  425 

with  Catherine  of  Aragon.  Pope  Pius  VII  rejected  the  demand 
of  Napoleon  to  dissolve  the  marriage  of  Jerome,  his  brother,  to 
Miss  Patterson,  a  Protestant  woman  of  Baltimore.  The  same 
Pope  Pius  VII  suffered  persecution  at  the  hands  of  the  same 
French  Dictator,  yet  Napoleon  could  not  secure  recognition  of 
his  divorce  from  Josephine  nor  of  his  marriage  with  Marie- 
Louise  of  Vienna.  Pope  Pius  X  and  later.  Pope  Benedict  XV, 
refused  to  annul  the  marriage  of  Count  Boni  de  Castellane  to 
Anna  Gould  an  American  woman  of  New  York.  All  this  is  con- 
clusive historic  evidence  that  the  Catholic  Church  does  not 
submit  to  the  importunities  of  those  in  high  places. 

But  there  is  further  testimony  of  still  greater  consequences. 
The  Catholic  Church  has  withstood  the  free-love  propaganda  of 
one  historic  group  after  another  from  the  earliest  centuries.  She 
has  withstood  the  Gnostics;  the  Manicheans;  the  Montanists; 
the  Encratites;  the  Mormons;  the  St.  Simonians;  the  Phalan- 
sterians,  and  last  but  not  least,  the  Socialists,  Communists  and 
Bolshevists. 

As  we  rehearse  these  facts  from  the  auto-van  platform,  the 
man  in  the  street  instinctively  responds.  He  is  won  by  the  fact 
that  the  Church  applies  the  law  of  indissoluble  marriage  to  the 
great  and  rich  as  well  as  the  rank  and  file.  And  he  begins  to 
believe  that  America  finds  certain  security  against  the  modern 
disrupters  of  the  monogamic  family,  in  the  doctrine  of  the 
Church,  and  its  practice  by  Catholics. 

His  idealism  is  appealed  to  by  resort  to  the  Bible.  He  is  glad 
to  hear  the  defence  of  indissoluble  marriage  based  upon  the 
authority  of  the  Bible.  For  he  has  long  held  the  suspicion,  if 
not  the  conviction,  that  after  all,  marital  integrity  is  mere  Phari- 
saical pretence;  and  that  not  the  sacrifice  of  the  passing  emo- 
tion, but  rather  the  free  enjoyment  and  exercise  of  it,  is  the 
right  thing.  It  seems  to  him  that  he  has  heard  somewhere  that 
fuller  experience  and  not  self-denial,  enlightens  the  human  fa- 
culties. 


426  CAMPAIGNING  FOR  CHRIST 

We  try  to  show  plainly  that  the  Bible  gives  no  moral  warrant 
for  divorce.    When  the  Pharisees  came  to  tempt  Jesus,  they  said : 

"Is  it  lawful  for  a  man  to  put  away  his  wife  for  every  cause?" 

"Who  answering-,  said  to  them:  Have  ye  not  read,  that  He  who 
made  man  from  tlie  beginning,  made  them  male  and  female?  And 
he  said: 

"For  this  cause  shall  a  man  leave  father  and  mother,  and  shall 
cleave  to  his  wife,  and  they  two  shall  be  in  one  flesh. 

"Therefore  now  they  are  not  two,  but  one  flesh. 

"What  therefore  God  hath  joined  together,  let  not  man  put 
asunder. 

"They  say  to  Him:  Why  then  did  Moses  command  to  give  a 
bill  of  divorce,  and  to  put  away? 

"He  saith  to  them:  Because  Moses  by  reason  of  the  hardness  of 
your  hearts  permitted  you  to  put  away  your  wives;  but  from  the  be- 
ginning it  was  not  so. 

"And  I  say  to  you,  that  whosoever  shall  put  away  his  wife,  ex- 
cept it  be  for  fornication,  and  shall  marry  another,  committeth  adult- 
ery; and  he  that  shall  marry  her  that  is  put  away,  committeth  adult- 
ery." (Matt.  XIX,  3-9). 

•  What  should  this  language  mean?  Certainly  if  ''he  that 
shall  marry  her  that  is  put  away  committeth  adultery"  and  he 
that  put  her  away  is  permitted  to  marry,  there  is  a  stultifica- 
tion of  thought  as  well  as  a  stultification  of  words.  But  the 
Bible  is  God's  word,  and  He  is  all-Good  and  Wise.  The  truth  is 
that  these  words  rest  plainly  upon  the  statement  that  the  design 
of  Almighty  God  was  "jrom  the  beginning"  one  man,  one  wife. 
No  man  is  permitted  to  sunder  his  marriage  bond ;  for  the  hus- 
band and  wife  are  one  flesh,  which  only  death  can  part.  Yet, 
in  His  mercy,  God  permits  living  apart  for  cause  of  marital 
infidelity,  while  He  clearly  warns  the  people  that  adultery,  not 
marriage,  is  the  state  of  that  man  or  woman  who  takes  the  guilty 
party  that  is  put  away.  Who  then  shall  say  that  the  innocent  party 
does  not  become  guilty  of  adultery  if  a  marriage  be  attempted? 
It  is  left  to  "Billy"  Sunday  to  take  a  most  decided  stand 
against  officiating  at  the  marriage  of  a  divorcee.  He  emphasises 
the  point  in  a  dialogue  that  shames  "United  States  as  she  is 
spoke"  but  his  decision  might  well  be  followed  by  Protestant 
clergymen  in  general. 


SACRAMENTS  427 

One  day  in  Chicago  a  fellow  came  up  and  rang  the  door-bell, 
and  oh,  he  was  dressed  fit  to  kill!  Had  on  a  silk  lid,  he  had  a  dia- 
mond in  his  shirt  front  as  big  as  a  hickory  nut,  patent  leather  shoes,  a 
Prince  Albert  coat,  silk  lined,  hung  below  his  knees.  And  tjiere  waa 
a  girl  about  eighteen  years  of  age — a  peachof  a  girl — one  of  those 
kind  of  girls  you'd  involuntarily  turn  and  look  at  twice  if  you  saw 
her  on  the  street — standing  by  his  side. 

So  he  tipped  his  lid  and  said:  "Does  the  Reverend  Mr.  Sunday 
live  here? 

I  said,  "I  am  he." 

He  said,  "Will  you  officiate  at  our  wedding?" 

I  said,   "Have  you  the  marriage  license?'" 

He  said,  "Sure  Mike!" 

I  said,   "I'm   from  M'lssuri,   come  across." 

So  he  pulled  it  out  and  I  looked  at  it  and  said,  "Thai  looks 
good  to  me." 

I  said,  "Have  either  of  you  been  marri-ed  before?" 

He  said,  "Not  the  young  lady;  I  have." 

I  said,    "Your  wife   living   or   dead?" 

He  said,  "She's  alive." 

I  said,   "Beat  it — twenty-three  for  you,  you  lobster." 

He  said,  "What  do  you  m-ean?" 

I  sa'id,  "I  mean  according  to  my  interpretation  of  the  Bible  I 
heven't  any  right  to  hook  you  up  to  that  girl." 

He  said,  "I  have  a  license  here  from  the  county  clerk." 

I  said,  "Some  things  that  are  legally  right  are  morally  rotten. 
That's  one  of  them." 

How  IS  it,  v^e  ask  our  audience,  that  the  words  of  St.  Mark, 
St.  Luke  and  St.  Paul  are  not  taken  to  mean  what  they  say  so 
plainly,  particularly  when  one  relies  upon  himself  for  authorita- 
tive interpretation  of  Scripture? 

St.  Mark:  "Whosoever  shall  put  away  his  wife  and  marry  an- 
other, committeth  adultery  against  her:  And  if  the  wife  shall  put 
away  her  husband  and  be  married  to  another,  she  committeth  adult- 
ery."  (Mark  X,  11-12.) 

St.  Luks:  "Every  one  that  putteth  away  his  wife,  and  marrleth 
another,  committeth  adultery:  and  he  that  marrieth  her  that  is  put 
away  from  her  husband,  committeth  adultery."  (Luk«e,  XVI,  18.) 

St.  Paul:  "To  them  that  are  married,  not  I,  but  the  Lord  com- 
mandeth,  that  the  wife  depart  not  from  her  husband:  and  if  she  do 
depart,  that  she  remain  unmarried,  or  be  reconciled  to  her  husband." 
(I.  Cor.  VII,  10,  11.) 

"Whilst  her  husband  liveth,  she  shall  be  called  an  adulteress, 
if  she  be  with  another  man.  But-  if  her  husband  be  dead,  she  \b 
delivered  from  the  law  of  her  husband; — ".  (Romans  VII,  3.) 


428  CAMPAIGNING  FOR  CHRIST 

As  early  as  the  year  300  A.  D.— twelve  centuries  before  the 
earliest  of  the  Protestant  sects— the  Synod  of  Elvira  made  a 
positive  declaration  of  the  indissolubility  of  marriage: 

"A  faithful  woman  who  has  left  an  adulterous  husband  and  is 
marrying  another  who  is  faithful,  let  her  be  prohibited  from  marry- 
ing; if  she  has  marri-ed,  let  her  not  receive  communion  until  the  man 
she  has  left  has  departed  this  life.     .     .     ."   (Labbe,  Concilia,  II,   7.) 

St.  Jerome  also  gives  testimony  at  this  time: 

"The  Apostle  (Paul)  rejected  all  pretexts  and  declared  that  if 
a  woman  married  another  during  the  lifetime  of  her  husband,  she  is 
an  adulteress  .  .  .  Even  though  her  husband  should  be  an  adult- 
erer, a  Sodomist,  though  he  be  covered  with  crimes  and  abandoned 
by  his  wife,  because  of  his  depravity,  he  is  to  be  considered  her  hus- 
band and  she  cannot  be  married  to  another."  (Epistola  55,  Ad 
Amand,    n.    3.) 

For  Catholics  there  is  no  confusion  regarding  God's  law 
and  its  application  by  the  Church.  They  see  as  plainly  as  oth- 
ers the  hardship  that  the  right-living  partner  to  the  union  must 
endure.  Yet  they  see  also  that  it  is  the  sinner  that  is  the  worst 
off.  The  sinner  is  a  scandal  to  his  neighbor ;  and  if  to  this  of- 
fence he  adds  an  adulterous  union,  he  is  an  outcast  from  Chris- 
tian society  and  he  must  cry  unclean,  unclean,  until  he  is  cured 
by  Christ.  Nothing  that  the  individual  or  the  State  may  do  can 
change  the  law.  Nor  can  the  vital  consequences  of  its  disobed- 
ience be  averted.  Hence,  St.  Augustine  says,  and  no  man  who 
ever  lived  is  better  qualified  to  speak  upon  this  matter : 

"  'What  God  hath  jo'med  together,  let  no  man  put  asunder.' 
Those  that  are  well  instructed  in  the  Catholic  Faith  know  that  God 
hath  made  marriage  and  that  j^st  as  th-e  union  is  from  God,  so  di- 
vorce is  from  the  devil.  And  for  this  reason,  therefore,  did  the  Lord 
being  invited  come  to  the  wedding  feast  that  he  might  confirm  con- 
jugal chastity  and  show  forth  the  Sacrament  of  Matrimony."  (Tracts 
on  St.  John  1X12.) 

Seventh— Extreme  Unction 
The  Sacramental  system  of  the  Catholic  Church  has  Extreme 
Unction  as  its  closing  chapter.  It  is  the  "unction  of  those  *in 
€Xtre<mis'  "—received  by  the  tick  and  the  dying.  The  Church  of 
Christ  by  prayers  and  anointh*.g  with  holy  oil  gives  aid,  comfort 
and  perfect  spiritual  health  to  the  sick  and  dying. 


SACRAMENTS  429 

ii  was  Dr.  Oliver  Wendell  Holmes,  the  d]\tiu^v-  --d  Boston 
physician,  who  first  uttered  the  saying,  now  familiar  in  America 
that  whether  or  not  the  Catholic  religion  is  the  best  to  live  by 
it  is  the  better  one  to  die  by: 

"So  far  as  I  have  observed  persons  nearing  the  end  of  life,  the 
Roman  Catholics  understand  the  business  of  dying  better  than  Pro- 
testants. They  have  an  -expert  by  them,  armed  with  spiritual  specifics, 
In  which  they  both  patient  and  priestly  ministrant,  place  implicit 
trust.  Confession,  the  Eucharist,  Extreme  Unction,  these  all  inspire 
a  confidence  which,  without  this  symbolism,  is  too  apt  to  be  wanting 
in  over  sensitive  natures  ...  I  have  seen  a  good  many  Roman 
Catholics  on  their  dying  beds;  and  it  has  always  appeared  to  me  that 
they  accept  the  inevitable  with  a  composure  which  showed  that  their 
belief,  whether  cr  rot  tli-e  best  to  live  by,  was  a  better  one  to  die  by, 
(Over  the  T'\^--  in:^-.) 

It  is  significant  tha^  the  Epistle  of  St.  James  in  which  the 
anointing  of  the  sick,  Extreme  Unction,  is  plainly  stated,  was 
expurged  by  Luther :  "Dr.  Luther  will  have  it  so." 

But  God's  Will  is  done  and  countless  millions  are  sent  on 
their  way  to  their  everlasting  home  in  peace.  Hundreds  of  mill- 
ions of  Christians  still  beUeve: 

"If  any  man  is  sick  among  you,  let  him  bring  in  the  priests  of 

the  Church,  and  let  them  pray  over  him,  ano'mting  him  with  oil  in 

the  Name  of  the  Lord;    and  the  prayer  of  faith  shall  save  the  sick 

ivian,  and  the  Lord  shall  raise  him  up,  and  if  he  be  in  sins,  they  shall 

•  forglA'pr.   him"    (Epis.   James  V,    14-15.) 

Origen  (d.  254  A.D.)  writes  of  the  practical  effects  of  Ex- 
treme Unction.  He  calls  it  "the  salutary  medicine"  and  says 
that  Extreme  Unction  "fulfilled  also  what  St.  James  the  Apostle 
says,"  namely,  that  if  the  sick  man  be  in  sins  the  Lord  shall 
raise  him  up(  Hom.  D,  in  Levit  in  P.  G.  XII,  419.) 

In  Extreme  Unction,  as  we  depart  from  earth  to  eternity, 
He,  the  Great  Physician,  anoints  our  five  senses,  lifting  us  above 
the  thoughts  of  earth  to  thoughts  of  God.  He  guides  and  guards 
and  helps  us  from  the  cradle  to  the  grave,  that,  dying  redeemed, 
we  may  enter  the  portals  of  our  heavenly  home.  What  an 
easy  thing  is  death  when  Christ  is  by  us,  our  hand  in  His !  But 
what  an  awful  thing  to  face  death,  with  no  hope  of  the  beyond, 
no  knowledge  of  the  hereafter. 


430  CAMPAIGNING  FOR  CHRIST 

Once,  when  Campaigning  for  Christ,  we  were  contrasting 
the  peace  and  hope  of  one  who  crosses  the  great  divide  to  life 
hereafter  with  sins  forgiven,  with  the  crushing,  the  awful  terror 
of  one  who  leaves  this  life  bereft  of  hope,  one  woman  was  heard 
to  say  to  another :  "Alice,  why  don't  we  become  Catholics  ?" 

Indeed,  why  not  become  Catholics?  We  go  into  the  high- 
ways and  the  byways  because  we  know  that  there  are  multitudes 
who  are  unaware  that  Christianity  is  anything  more  than  the 
following,  at  a  distance,  "that  man  of  mystery"— Jesus.  "Per- 
haps after  all  He  is  more  than  human?  Perhaps  He  is  God?" 
Thus  they  question  themselves.  But  how  shall  they  learn  unless 
they  have  the  Gospel  preached  to  them  ?  It  is  to  persuade  them 
that  Christ  is  indeed  Lord  and  God,  thai  the  Sacraments  of  His 
grace  are  administered  by  the  Catholic  Church  to  His  followers, 
that  we  travel  about  from  town  to  town,  from  square  to  square, 
seeking  the  lost  sheep  of  Israel,  here,  there,  and  everywhere. 
Should  they  come  to  know  Christ  and  Him  crucified,  these 
wearers,  of  brave  faces  over  desolate  hearts,  they  would  come  to 
know  peace,  and  joy,  and  happiness  beyond  understanding  I 


GOOD  WORKS 

CHAPTER  XV 

So  little  is  known  by  the  outside  world  of  the  all-embracing 
charity  of  the  Catholic  Church  that  a  rehearsal  of  her  good  works 
is  a  sure  way  of  making  her  better  loved  and  of  making  her 
sociological  history  interesting  to  those  not  of  her  fold.  Her 
mediaeval  life— riot  long  since  supposed  to  be  detestable  and 
dark—is  now  searched  for  light  on  right-relations  between  the 
ruler  and  the  ruled,  the  master  and  the  man.  In  Campaigning 
for  Christ  we  trace  back  to  Christ  all  the  movements  that  fill 
up  the  gap  between  the  classes  and  the  masses,  and  prove  that 
our  American  principles  are  principles  clearly  traceable  to  their 
source  in  Catholic  philosophy,  to  Christ's  universal  law  of  justice 
and  of  love.  We  show  that  the  blending  together  into  American 
citizens  of  God's  children  from  every  race,  color  and  nation  under 
the  sun  is  becoming  known  as  a  practical  example  of  the  brother- 
hood of  man  taught  by  Christ.  We  show  that  every  Catholic 
is  taught  an  absolute  equality  of  each  and  every  human  soul  in 
the.  sight  of  God,  and  that  the  rites  of  the  Church  are  equally 
available  to  the  slave,  the  freeman,  the  plebeian,  the  patrician, 
the  king,  the  subject,  the  governor,  the  citizen,  to  the  rich,  the 
poor,  the  educated  and  the  unlettered.  It  is  not  one's  worldly 
estate,  but  rather  one's  spiritual  estate  which  matters,  in  the 
eyes  of  the  Church. 

Slavery 

When  the  Apostles  went  out  to  establish  Christ's  Universal 
Churcb  in  all  the  nations  of  the  earth  slavery  was  the  common 
lot  of  the  multitude  of  men.  Manual  labor  was  considered  to 
be  beneath  the  dignity  of  the  citizens  of  Rome,  who  could  claim 
the  protection  of  Caesar  in  any  part  of  the  known  world.    But 


432 


CAMPAIGNING  FOR  CHRIST 


the  faith  of  Christ  overcame  that  of  the  pagan  gods,  and  the 
principles  of  Christ  worked  out  in  the  acts  of  Christians  gradu- 
ally mitigated  the  evils  of  slavery.  Thus,  slaves  were  redeemed 
and  later  liberated,  and  in  the  course  of  time  absolute  abolition 
of  slavery  was  effected  by  all  civil  powers.  During  the  cen- 
turies that  followed,  slaves  came  into  places  of  worldly  distinc- 


Campaigning  For  Christ  In  Post  Office  Square.  Springfield.  I^To«js. 
William  E.  Kerrish,  David  Goldstein. 


GOOD  WORKS  46S 

UiAi,  c-....  >.cie  elevated  to  the  honor  of  the  holy  pilesthood.  They 
were  elevated  even  to  the  Chair  of  Peter,  the  most  exalted  posi- 
tion that  a  man  on  earth  can  occupy  under  God. 

This  miracle— the  ascent  from  the  lowest  place  amongst 
men  to  the  place  of  the  highest  dignity  and  power  on  earth 
as  God's  Vice-gerent— has  its  reason  in  Christian  dogma,  in  the 
worship  of  the  one  true  God  by  man  created  in  the  image  of  God, 
and  saved  from  the  sin  of  Adam  by  Christ  and  Him  crucified. 

We  know  that  while  the  Church  was  living  in  the  Catacombs 
an  Order  was  established  for  the  redemption  of  slaves,  the  re- 
demption being  effected  by  outright  purchase  and  by  the  work- 
ing of  the  liberators  as  substitutes  for  them. 

In  the  fourth  century,  after  the  conversion  of  Constantine 
and  Justinian,  the  Church  was  successful  in  getting  the  civil 
power  to  remove  the  legal  restrictions  against  the  slaves.  It 
was  recognized  that  slaves  were  also  men,  made  in  the  image 
of  Almighty  God,  and  they  were  no  longer  branded  with  hot 
irons,  leaving  in  their  flesh  the  ignoble  stamp  of  their  alleged 
master.  Nor  were  they  any  more  thrust  into  gladiatorial  con- 
tests with  wild  beasts  for  the  amusement  of  a  pagan  populace. 

Under  the  influence  of  the  Church,  moreover,  the  civil  power 
had  made  concubinage,  adultery,  abortion  and  suicide  criminal 
offences.  Thus,  the  individual,  high  or  low,  was  held  equally 
responsible  for  the  observance  of  the  moral  law. 

The  chastity  of  slaves  was  safeguarded  by  especial  legis- 
lation. The  marriage  of  slaves  was  considered  binding;  so  also 
the  marriage  of  a  slave  to  a  free  woman.  The  foundation  of 
European  civilization  was  thus  laid  in  the  recognition  of  the 
family  as  a  moral  body,  as  the  unit  of  civil  society. 

Three  vital  consequences  resulted  from  the  acceptance  by 
the  State  of  these  Christian  principles.  The  life  of  the  family 
was  stabilized  J  woman's  place  at  the  head  of  the  home  was  re- 
cognized ;  and  slavery  was  softened  into  serfdom,  with  the  prom- 
ise of  final  emancipation.    So  it  was  that  the  indwelling  of  the 


434  CAMPAIGNING  FOR  CHRIST 

Holy  Ghost  urged  on  the  rank  and  file  of  the  Church  lu  oujij 
up  triQ  body  politic  in  keeping  with  individual  rights  and  human 
dignity. 

When  Campaigning  for  Christ  we  stress  over  and  over 
again  that  the  natural  constitution  of  the  human  race  remains 
today  as  God  made  it.  The  Church,  unlike  the  State,  has  an 
infallible  ruler,  and,  as  St.  Augustine  pointed  out,  it  is  not  the 
faith  that  evolves  in  the  faithful  (as  the  Modernists  would  have 
it)  but  the  faithful  who  evolve  in  the  faith.  The  State  has  ever 
a  fallible  ruler.  Yet  it  is  not  the  moral  constitution  of  the  State 
that  evolves,  but  rather  he  people  who  evolve  in  the  knowledge, 
the  understanding  and  the  wisdom  of  these  basic  civil  principles. 
The  principles  of  social  justice  and  individual  right,  which,  under 
God,  our  forefathers  were  prompted  to  set  forth  in  the  Declara- 
tion of  Independence,  have  not  developed  in  American  citizens, 
since  in  themselves  these  principles  were  perfect  from  the  be- 
ginning, but  our  American  citizenry  has  itself  evolved,  expanded 
and  developed  in  these  primary  principles  of  civil  society. 

With  this  distinction  in  view  it  is  not  too  difficult  to  find 
the  two  pillars  that  support  human  society.  For  we  know  that 
God  made  man  in  His  own  image  and  that  He  made  Adam  and 
Eve,  these  twain,  one  flesh.  We  know  too,  because  Christ  has 
said  so,  that  the  governance  of  mankind  consists  of  two  king- 
doms, one  in  but  not  of  this  world,  the  other  in  and  of  civil  so- 
ciety. As  Catholics,  we  know  that  the  individual  is  morally 
responsible  to  both  of  these  kingdoms.  Christ's  Church  obliges 
him  to  develop  his  gifts  to  the  glory  of  God;  the  body  politic 
obliges  him  to  serve  his  country.  The  family  is  responsible 
to  the  Heavenly  Kingdom  for  the  generation  of  souls  destined 
to  be  happy  with  God  in  eternity,  loyally  bound  to  Caesar  for 
the  maintenance  and  development  of  its  members  for  the  good 
of  the  State.' 

To  the  historian  it  is  evident  enough  that  the  influence  of 
the  Church  upon  the  life  of  the  individual  and  upon  that  of  the 


GOOD  WORKS  435 

ianuiy  giaciuaily  transformed  pagan  civilization  into  a  contrary 
state  and  order  of  Christian  principles,  which  intruded  into  every- 
day affairs.  The  means  by  which  this  was  done,  although  spirit- 
ual and  mystical,  are  thoroughly  understandable.  The  Church 
had  barbarians  in  Europe  to  deal  with,  instead  of  cultured  Greeks 
or  Romans,  but  her  means  of  dealing  with  them  were  not  merely 
natural  inducements  to  do  good,  but  supernatural  aids  which 
built  up  personal  honor  and  a  consideration  for  others.  This 
fact  of  supernatural  help  permits  us  to  view  the  good  work 
wrought  by  the  Catholic  Church  in  protecting  the  weak  against 
the  strong  in  the  right  light.  The  Church  rescued  the  slaves 
from  their  pagan  masters  by  making  manumission  of  slaves  a 
meritorious  work.  The  Church  stood  with  the  serfs  against 
exacting  feudal  lords,  at  length  rescuing  them  from  the  spoil- 
dom  of  war  between  the  petty  kings  and  the  new-born  aristo- 
cracy. The  Church  fostered  the  craft  guilds  of  the  Middle 
Ages  and,  in  our  own  day,  the  Encyclicals  of  Pope  Leo  XIII  are 
bulwarks  for  labor  the  world  over. 

Because  Christian  morality  was  the  recognized  basis  of  these 
guilds  the  differences  between  the  masters  and  the  apprentices 
were  settled  by  the  three-fold  equity  involved.  The  social 
economy  of  the  community  was  determined  by  the  just  price, 
the  jilst  profit  of  the  masters  was  balanced  with  regard  to  the 
wage  standard  of  living.  The  object  of  these  mediaeval  guilds, 
guided  by  their  Catholic  chaplains,  was  social  well-being.  A 
little  thought  will  make  it  plain  that  there  is  no  getting  behind 
these  standards  for  securing  equitable  results.  And  it  is  certain 
that  these  principles  are  as  sound  today  as  they  were  then. 

Because  of  the  destruction  of  the  guilds  however,  by  the  in- 
coming of  the  extreme  individualistic  regime  of  the  16th  cen- 
tury, the  Church  has  in  our  time  reaffirmed  the  principles  opera- 
tive within  the  Guild  system.  Applying  these  principles  to  mod- 
ern industrial  conditions,  Pope  Leo  XIII  has  become  a  star  of 
hope,  guiding  men  of  good-will  through  the  dismal  fastness  of  po- 


436  •  CAMPAIGNING  FOR  CHRIST 

litical  economy.  Issued  from  1878  on,  his  great  Encyclicals  have 
turned  many  a  radical  mind  back  to  rational  understanding  that 
industrial  warfare  is  not  a  necessary  condition  for  supplying  the 
physical  and  material  needs  of  the  populace,  since  the  just  and 
advantageous  exchange  of  money  for  work  and  of  work  for 
money  is  of  advantage  to  both  parties  though  for  different  rea- 
sons. These  Encyclicals,  which  go  to  the  root  of  the  matter  of 
the  rights  and  duties  of  employers,  or  wage  earners  and  of  the 
public,  have  been  reaffirmed  by  Pope  Pius  X,  Pope  Benedict 
XV,  and  the  present  Pontiff,  Pius  XI. 

In  America,  at  the  close  of  the  World  War,  the  Catholic 
hierarchy  issued  a  Pastoral  Letter  plainly  setting  forth  the  rights 
and  duties  of  the  individual  members  of  the  body  politic,  and 
if  these  Christian  principles  were  accepted  and  acted  upon  under 
the  guidance  of  the  Church,  as  in  the  Middle  Ages,  then  would 
the  blessings  of  peace  enter  into  the  world  of  buying  and  selling. 

When  addressing  the  man  in  the  street,  we  insist  that  what 
the  Church  has  done  the  Church  knows  how  to  do.  Our  coop- 
eration is  the  one  thing  needful.  For  the  Church  is,  as  ever,  eager 
to  bring  in  "the  Peace  of  Christ  in  the  reign  of  Christ'*  . 

War 

Our  street  Campaigning  for  Christ  began  just  when  the 
World  War  was  in  its  full  fury.  So  it  was  that  we  did  our  best 
to  show  that  we  Catholics  are  neither  pacifists  in  the  sense 
of  peace-at-any-price  nor  militarists  interested  in  making  war. 
The  Catholic  doctrine  is  that  the  State  is  a  moral  person  and, 
as  a  moral  person,  it  has  a  right  to  maintain  and  to  develop 
its  life  and  to  defend  its  moral  unity,  if  need  be,  by  the  use 
of  an  armed  force. 

Thus,  when  a  citizen  going  abroad  upon  any  legitimate  er- 
rand gets  into  trouble  the  State  must  come  to  his  defence.  On 
the  other  hand,  the  citizen  must  give  up  even  his  life  in  defence 


GOOD  WORKS  437 

01  ...^  ^uuiiLiy,  if  his  country  needs  him.  Ihis  is  a  matter  of 
mere  common  sense.  A  quarrelsome  man  has  no  moral  defence, 
neither  has  an  aggressive  State;  but  peace  should  be  the  aim 
of  the  citizen  and  of  the  State.  Yet,  if  our  country  should  plunge 
itself  into  an  unjust  war,  the  individual  citizen  is  not  the  judge 
thereof,  nor  is  he  responsible  for  the  fact.  Whatever  be  his  pri- 
vate opinion,  he  may  not,  in  any  way,  give  comfort  to  the  oppos- 
ing nation ;  he  must  defend  his  country.  How  dependable  is  the 
true  Catholic  as  an  American  citizen  I  And  how  little  does  the 
world  heed  the  fact  that  the  Catholic  Church  is  now  as  it  has 
been  for  a  thousand  years  and  more,  the  moral  force  which  holds 
in  check  the  rapacious  instincts  and  the  inordinate  ambitions  of 
petty  chiefs,  kings  and  statesmen,  and  which  mitigates  the  hor- 
rors of  war  when  it  does  come! 

To  know  the  Church  is  to  love  her.  We  cite  a  few  of  the 
good  works  of  the  One,  Holy,  Catholic  and  Apostolic  Church 
as  the  earthly  representative  of  the  Prince  of  Peace. 

St.  Leo  the  Great,  armed  with  the  Cross  of  Christ,  went 
forth  to  meet  Attila  the  Hun  as  he  was  approaching  Rome  with 
his  vast  horde  intent  upon  murdering  the  inhabitants  and  sack- 
ing the  Eternal  City,  and  subdued  the  "Scourge  of  God."  Three 
years  later  ,the  same  Leo  met  Genseric  and  his  Vandals  and 
saved  the  great  treasures  of  Roman  civilization  for  future  gen- 
erations. More  than  that!  Many  of  these  invaders  were  con- 
verted to  Christ  and  to  ways  of  peace. 

The  Truce  of  God,  instituted  by  the  Church,  gave  occasional 
pause  to  the  fighting  barbarians  and  aided  the  Church  in  form- 
ing European  civilization. 

Gregory  VIII  intervened  between  Bathory  of  Poland  and 
Ivan  the  Terrible,  and  ended  a  bitter  war  between  them. 

Innocent  III  arbitrated  the  differences  of  Portugal,  Aragon, 
Bulgaria  and  Serbia;  and  at  another  time,  a  dispute  between 
Philip  of  Suabia  and  Otto  of  Brunswick  over  the  throne  of  the 
Empire. 


438  CAMPAIGNING  FOR  CHRIST 

Boniface  VIII  by  peaceful  persuasion  finally  brought  the 
Hundred  Years  War  to  an  end. 

Martin  V  mediated  the  differences  between  France  and  Eng- 
land and  brought  peace  to  Europe. 

Alexander  VI  settled  the  dispute  between  Spain  and  Por- 
tugal over  the  new-found  Western  lands  by  the  Papal  Line  of 
Demarcation. 

Finally,  in  our  own  day,  Leo  XIII  successfully  arbitrated 
the  differences  between  Germany  and  Spain  over  the  Caroline 
Islands.  Thus  from  Leo  I  to  Leo  XIII  the  Catholic  Church  has 
made  its  influence  felt  for  world  peace  and  concord,  and  it  may 
be  said  without  question  that  hers  is  still  the  greatest  moral  and 
spiritual  force  for  world  union  and  harmony  which  the  world 
can  offer. 

So,  when  Campaigning  out  in  the  open  for  Christ,  we  ask 
our  audiences  to  try  to  imagine  what  could  have  been  the  peace 
of  the  world  if  Luther  and  Henry  VIII  had  not  drawn  whole 
hosts  of  their  countrymen  away  from  the  influence  of  the  Cath- 
olic Church,  and  thus  set  the  example  of  strife  within  Christen- 
dom. We  say  to  them:  Is  it  not  worth  while  to  reflect  upon 
the  fact  that  Pope  Pius  X  went  to  his  grave  broken-hearted 
because  his  good  offices  were  allowed  to  fall  unheeded  by  those 
responsible  for  the  World  War?  Is  it  not  our  problem  as  indi- 
viduals in  the  world  to  learn  that  it  is  not  Christianity  which 
has  failed  to  prevent  war,  but  rather  powers  who  have  refused 
to  accept  the  reign  of  the  Vicar  of  Christ  and  so  to  keep  the 
peace?  Is  it  not  ours  to  realize  that  ambitious  nations,  urged 
on  by  the  worship  of  false  gods  to  seize  territory  and  to  usurp 
commercial  rights  thus  leaving  millions  of  dead  upon  the  battle- 
field while  the  hearts  of  many  millions  are  filled  with  agony  at 
home,  should  be  sternly  taught  that  Caesar  must  give  to  God 
what  belongs  to  God?  That  the  cure  for  war  is  to  accept  the 
Reign  of  Peace  by  the  Prince  of  Peace. 


GOOD  WORKS  439 


Good  Deeds  in  War 
When  Campaigning  for  Christ  we  do  not  take  the  attitude 
of  defence.  We  know  that  many  a  man  in  the  street  holds  the 
notion  that  Catholics  have  a  divided  allegiance,  and  we  set  forth 
the  good  works  of  American  Catholics  in  time  of  war  in  such  a 
way  that  the  burden  of  proof  falls  upon  the  other  fellow.  The 
ground  upon  which  Catholics  take  their  stand  is  open.  We  are 
proud  of  our  obedience  to  the  Pope  in  matters  that  pertain  to 
faith  and  morals,  because  we  know  that  the  Holy  Father  is  the 
Vicar  of  Christ,  but  we  are  proud  too  that  we  owe  a  loyalty  to 
America,  that  has  its  proof  not  alone  in  good  words,  but  also 
in  good  works.  American  Catholics  are  well  taught  regarding 
their  duty  as  American  citizens.  In  the  Third  Plenary  Council 
of  Baltimore  the  American  Archbishops  and  Bishops  speaking 
through  Cardinal  Gibbons,  as  one  voice,  expressed  a  conviction 
which  every  good  Catholic  holds  with  perfect  sincerity : 

"We  consider  the  establishment  of  our  country's  independence, 
the  shaping  of  its  liberties  and  laws,  as  a  work  of  special  providence, 
its  framers  'building  better  than  they  knew,'  the  Almighty  hand  guid- 
ing them.  .  .  ..  We  believe  that  our  country's  heroes  were  the 
instruments  of  the  God  of  Nations  in  establishing  this  home  of  free- 
dom; to  both  the  Almighty  and  to  the  instruments  in  the  work,  we 
look  with  grateful  reverence;  and  to  maintain  the  inheritance  of  free- 
dom which  they  left  us,  should  it  ever — which  God  forbid — be  im- 
perilled, our  Catholic  citizens  will  be  found  to  stand  forward  as  one 
man,  ready  to  pledge  anew  'their  lives,  their  fortunes  and  their  sacred 
honor.'  " 

No  Stain  has  ever  tarnished  the  honor  of  this  sacred  pledge. 

But  three  days  after  President  Wilson  declared  the  existence 
of  a  state  of  war  between  the  United  States  and  Germany  (1917) 
the  Catholic  Hierarchy  gathered  in  Washington  as  the  first  as- 
sembly of  a  national  organization  to  take  note  of  the  tragic 
event.  There,  in  Washington,  D.  C,  they  offered  to  America 
the  lives,  the  fortunes  and  the  moral  influence  of  their  Com- 
munion, to  carry  Old  Glory  to  victory.     It  was  a  masterful 


440  CAMPAIGNING  FOR  CHRIST 

expression  of  patriotic  love  and  duty,  and  it  was  gracefully  and 
gratefully  acknowledged  by  President  Wilson  in  a  letter  to 
Cardinal  Gibbons: 

"The  very  remarkable  resolutions  adopted  by  the  Archbishops 
of  the  United  States  at  their  annual  meeting  at  the  Catholic  University 
on  April  18  last,  a  copy  of  which  you  were  kind  enough  to  send  me, 
warm  my  heart  and  make  me  very  proud  indeed  that  men  of  such 
influence  should  act  in  so  large  a  sense  of  patriotism  and  so  admirable 
a  spirit  of  devotion  to  our  common  country." 

That  this  Catholic  pledge  was  translated  into  patriotic  deeds 
at  home  and  upon  the  bloody  fields  of  France  and  Flanders,  his- 
tory attests.  Catholics  in  America  represent  only  twenty  per 
cent  of  our  populace.  Yet  Catholic  boys  supplied  Uncle  Sam 
with  thirty-five  per  cent  of  his  army  and  about  forty  per  cent 
of  his  navy. 

The  Social  Welfare  work  of  Catholics,  notably  of  the 
Knights  of  Columbus,  challenges  comparison  with  that  of  any 
other  body.  The  Knights  of  Columbus  work,  at  home  and 
abroad,  was  truly  Catholic  and  loyally  American.  Their  motto— 
"Everybody  Welcome,  Everything  Free"— was  carried  out  in 
that  fullness  of  the  spirit  of  Christ  which  was  its  inspiration. 
Froni  the  battlefields  afar  and  from  the  training  camps  at  home, 
the  same  story  is  told.  There  was  the  same  service  rendered  to 
all  citizens  of  free  America,  irrespective  of  creed  or  color.  No 
soldier  was  asked:  "What  is  your  religion?"  and  every  man 
was  given  the  best  there  was  to  give. 

When  the  war  was  over  Catholic  welfare  work  took  up  the 
task  of  rehabilitation  and  of  restoration.  Opportunities  for  re- 
gaining health,  for  work  and  for  study  were  given  to  soldiers, 
sailors  and  marines  without  charge.  But  no  question  with  regard 
to  their  religious  faith  was  tolerated.  Hundreds  of  thousands 
of  all  creeds  were  assisted,  and  this  work  still  goes  on  apace. 

And  not  in  vain-glory  but  as  a  well-deserved  tribute  to  an 
ingrained  love  of  eountry,  we  point  out  that  the  first  American 
officer  to  fall  in  battle  was  Lt.  William  T.  Fitzsimmons,  a  Cath- 


GOOD  WORKS  441 

olic  from  Missouri;  and  that  the  last  American  officer  to  die  in 
the  War  was  a  Catholic  priest,  Lt.  Chaplain  William  F.  Davitt 
from  Massachusetts.  We  show  that  our  Commonwealth  of 
Massachusetts  has  paid  honor  to  four  Chaplains  who  gave  their 
lives  for  their  country  and  that  three  of  these  were  Catholic 
priests.  The  "Angel  of  the  Trenches"  was  the  affectionate  title 
given  by  the  boys  to  their  hero-Chaplain,  Rev.  John  B.  de  Valles 
of  New  Bedford.  Eight  times  in  one  day  Father  de  Valles  went 
"over  the  top,"  where  the  rescue  squad  was  forbidden  to  go,  to 
succor  the  desperately  wounded  for  the  love  of  Christ.  The  Rev. 
William  F.  Davitt,  of  Lenox,  was  distinguished  both  in  France 
and  in  America.  His  decoration  recalled  the  fact  that  "he 
worked  uninterruptedly  under  violent  fire  with  total  disregard 
of  danger:"  The  self-sacrifice  of  Rev.  Simon  A.  O'Rourke,  of 
Fall  River,  during  the  time  of  the  influenza  epidemic  was  thus 
reported  by  the  American  Legion : 

"Worn  out  by  administrations  day  and  night,  he  fell,  a 
sacrificing  representative  of  that  great  band  of  heroes  who,  de- 
nied the  glory  of  (ieath  on  the  battlefield,  gave  up  their  lives 
amid  the  painful  sufferings  of  the  disease  in  camp— a  necessary 
accompaniment  of  the  waging  of  the  war." 

Work  of  Teaching 
Due  to  the  research  work  of  Prof.  Gairdner  and  other  his- 
torians of  his  type,  it  is  fast  becoming  evident  that  English 
history,  since  the  beginning  of  the  Protestant  regime,  has  been 
little  less  than  a  conspiracy  against  things  Catholic,  and  that  as 
a  result  Catholics  have  much  to  say  for  themselves  regarding 
both  past  and  present  things.  Yet,  when  Campaigning  for  Christ, 
we  find  that  there  are  those  who  still  cling  to  the  notion  that 
the  Catholic  Church  fosters  ignorance  as  the  sure  means  of  hold- 
ing her  numbers.  And  we  appeal  to  these  that  they  may  know 
the  Church  as  she  truly  is,  the  Mother  of  Christian  culture,  of 


442  CAMPAIGNING  FOR  CHRIST 

universal  education.  The  Apostolic  Church  was  sent  forth  to 
*' teach  all  nations,"  and  she  has  taught  all  nations  since  the  day 
of  her  commission. 

In  the  second  century,  we  learn  from  history,  the  Church 
maintained  academies  of  learning  in  various  places ;  in  529  A.  D. 
the  Council  of  Vaison  made  provision  for  boys  to  be  taken  into 
the  homes  of  the  priests  for  instruction  in  faith,  science  and  art. 
Indeed,  this  was  the  beginning  of  the  parochial  school  system. 
During  the  eighth  century  the  Bishop  of  Metz  established 
schools  in  Cathedral  cities  and  when  this  was  done  the  system 
was  expanded  to  include  a  school  wherever  a  Church  was  estab- 
lished. It  was  the  primary  purpose  of  these  schools  to  give  re- 
ligious instruction,  but  added  to  this,  reading,  writing,  grammar, 
rhetoric,  arithmetic,  psalmody  and  dialectics  were  taught  to  the 
pupils. 

In  1179  A.  D.  the  third  Lateran  Council  issued  a  decree 
that  poor  scholars  should  be  taught  free  of  charge. 

About  1438  the  Catholic  John  Gutenburg  invented  the  press, 
which  brought  the  luxury  of  the  printed  word  to  the  masses; 
but  even  before  this  ten  thousand  monasteries  had  kept  alive  the 
Pagan  classics  by  patiently  transcribing  copies  of  them. 

In  the  thirteenth  century,  Florence,  with  a  population  of 
90,000  souls,  had  a  school  attendance  of  12,000.  And  as  every 
student  should  know,  Germany,  before  the  revolt  from  the  Cath- 
olic Church,  which  has  been  wrongly  named  the  Reformation, 
had  40,000  elementary^schools.  Martin  Luther  was  educated  in 
one  of  these  schools. 

It  is  a  simple  matter  of  history  (which  Catholic  children 
learn  at  the  parochial  school,  and  which  all  American  children 
should  know)  that  before  the  Protestant  regime  the  Catholic 
Church  has  established  seventy-seven  of  the  now  extant  universi- 
ties in  Europe ;  and  that  since  that  time  the  combined  Protestant 
sects  have  added  only  thirty-one.  During  this  same  period  Cath- 
olics have  added  thirty-eight.     In  Germany  and  England  the 


GOOD  WORKS 


443 


seats  of  Catholic  learning  were  confiscated  together  with  other 
Catholic  institutions,  churches,  etc.,  when  the  rulers  of  these 
countries  set  up  State  religions. 

Acknowledging  our  indebtedness  to  Mgr.  John  F.  Noll,  we 
set  forth  data  relative  to  these  Catholic  universities,  taken  from 
"The  Fairest  Argument." 


77  Catholic  Universities,  Before 

A.D.  A.D 

1—  433,   Bologna,  Italy.  40—1405, 

2 —  630,  Cambridge,  Eng.  41 — 1409, 

3 —  700,  Cracow,  Poland.  42 — 1409, 

4 —  729,   Paris,   Prance. 

5 —  802,   Oxford,  Eng. 

6 —  830,  Lyons,  France. 
7 — '  9  2  6,  Louvain,  Belgium. 
8 —  9  68,  Cordova,    Spain. 
9 — 1145,   Rlieims,  France. 

10 — 1209,  Valencia,    Spain. 

11 — 1224,  Naples,    Italy. 

12 — 1228,   Padua,    Italy. 

13 — 1229,  Toulouse,  France. 

14 — 1233,   Salerno,    Italy. 

15 — 1239,   Salamanca,   Spain. 

16 — 1245,   Rome,    Italy. 

17 — 1253,   Sorbonne-   France. 

18 — 1264,  Ferrara,   Italy. 

19 — 1289,  Montpelier,    France, 

20 — 1305,   Orleans,   France. 

21 — 1307,   Perugia,  Italy. 

22 — 1308,  Coimbra,   Portugal. 

23 — 1339,   Grenoble,   France. 

24—1343,   Pisa,  Italy. 

25 — 1346,  Valladolid,   Spain. 

26 — 1348,   Prague,   Austria. 

27 — 1349,   Perpignan,   France. 

28 — 13  60,   Pavia,  Italy. 

29 — 1364,  Angers,  France. 

30 — 1364,  Anjou,  France. 

31 — 1365,   Vienna,   Austria. 

32 — 1365,   Orange,   France. 

33 — 1368,  Geneva,   Switzerland. 

34 — 1380,   Siena,  Italy. 

35 — 1385,  Cologne,  Germany. 

36 — 1386,  Heidelberg,    Germany. 

37—1390,  Erfurt,  Germany. 

38 — 1394,  Palermo,  Italy. 

89 — 1403,  Wurzburg,   Germany. 


43—1411, 
44 — 1419, 
45 — 1422, 
46—1431, 
47 — 1436, 
48 — 1439, 
49 — 1440, 
50 — 1445, 
61 — 1450, 
52—1450, 
53 — 1454, 
54 — 1456, 
55 — 1460, 
56 — 1460, 
57—1460, 
58—1465, 
59 — 1465; 
60 — 1473, 
61 — 1473, 
62 — 1475, 
63 — 1476, 
64—1477, 
65—1477, 
66—1477, 
67 — 1482, 
68 — 1491, 
69 — 1494, 
70—1498, 
71 — 1499, 
72 — 1502, 
73 — 1504, 
74 — 1506, 
75 — 1506, 
76 — 1517, 
77—1517, 


Reformation 

Turin,  Italy. 
Leipsic,    Germany. 
Aix,  France. 
St.   Andrew,   Scotland. 
Rostock,  Germany, 
Dole,    France. 
Poitiers,  France. 
Caen,  France. 
Florence,  Italy. 
Mechlin,  Germany. 
Catania,   Italy. 
Glasgow,  Scotland. 
Barcelona,   Spain. 
Valence,  France. 
Greifswalde,    Germany. 
Nantes,  France. 
Basel,    Switzerland. 
Friburg,  Germany. 
Bourges,  France, 
Budapest,  Hungary. 
Treves,  Germany. 
Saragossa,    Spain. 
Copenhagen,   Denmark. 
Upsala,  Sweden. 
Tubingen,   Germany. 
Mentz,  Germany. 
Innsbruck,    Austria. 
Parma,  Italy. 
Munster,   Germany. 
Aberdeen,   Scotland. 
Madrid,  Spain. 
Toledo,   Spain. 
Wittenburg,    Germany. 
Seville,  Spain. 
Frankfort,   Germany. 
Breslau,   Germany. 
Campostella,   Spain. 
Siguenza,  Spain. 


444 


CAMPAIGNING  FOR  CHRIST 


39  Catholic  Universities,  Since  Reformation 

A.D. 


A.D. 

78 — 1532,  Santiago,    Spain. 

79 — 1533,   Evora,   Portugal. 

80 — 1533,   Granada,  Spain. 

81 — 1540,   Macerata,    Italy. 

82 — 1548,   Messina,    Italy. 

83 — 1562,   Sassari,    Italy. 

84 — 1564,   Besancon,    Prance. 

85 — 1565,   Dillengen,    Germany. 

86 — 1568,   Braunsberg,    Germany. 

87 — 1572,   Nancy,   Prance. 

88 — 1578,   Wilna,  Russia. 

89 — 1580,  Klausenberg,    Germany 

90 — 1580,   Orviedo,   Spain. 

91 — 1585,  Gratz,   Austria. 

92—1592,  Venice,  Italy. 

93 — 1603,  Cagliari,  Italy. 

94 — 1606,   Parma,    Italy. 

95 — 1614,   Paderbor'n,   Germany. 

96— ;;1621,   Strasburg,    Germany. 

97 — 1623,  Salzsburg,  Germany. 

98 — 1665,   Bruges,    Belgium. 


99 — 1671,  Urbino,  Italy. 

100 — 1722,   Dijon,  France. 

101 — 1722,   Pau,   Prance. 

102 — 1727,  Camerino,   Italy. 

103 — 1743,   Erlangen,  Germany. 

104 — 1780,  Grosswardein,  Ger- 
many. 

105 — 1784,  Lemberg,   Austria. 

106—1808,  Clermont,   Prance. 

10  7 — 1808,   Rennes,  France. 

108 — 1816,  Liege,  Belgium. 

109 — 1816,   Ghent,    Belgium. 

110 — 1826,  Munich,    Germany. 

Ill — 1834,   Brussels,    Belgium. 

112 — 1862,  Drumconda  (C),  Ire- 
land. 

113 — 1874,  Agrain,   Hungary. 

114 — 1875,   Czernowitz,  Austria. 

115 — 1882,   Prague,   Austria. 

116 — 1888,  Lille,  France. 


31  Protestant  Universities 


A.D.  A.D. 

1 — 1527,  Marburg,   Germany.  16 — 1666, 

2 — 1544,  Konigsberg,    Germany.  17 — 1694, 

3 — 1558,  Jena,  Germany.  18 — 1694, 

4 — 1565,  Helmstadt,        Germany  19 — 1735, 

(extinct).  20 — 1737, 

5 — 1575,  Leyden,   Germany.  21 — 1809, 

6 — 1583,  Edinburgh,    Scotland.  22 — 1818, 

7 — 1585,   Praneker,  Holland  (ex-  23 — 1826, 

tinct).  24—1832. 

8 — 1591,   Dublin,  Ireland.  25 — 1832, 

9 — 1604,   Groninger,  Holland.  26 — 1834, 

10 — 1607,  Giessen,    Germany.  27 — 1836, 

11 — 1632,  Amsterdam,  Holland.  28 — 1878, 

12 — 1632,  Dorpat,  Russia.  29 — 1880, 

13 — 1636,  Utrecht,   Holland.  30 — 1880, 

14 — 1640,  Abo,  Finland.  31 — 1891, 

15 — 1665,   Kiel,   Germany. 


Lund,  Sweden. 
Halle,   Germany. 
Dresden,  Germany. 
Gottingen,   Germany, 
Christiana,  Norway, 
Berlin,   Germany. 
Bonn,  Germany, 
•^.ondon,  Eng. 
Zurich,  Switzerland. 
Durham,  Eng. 
Berne,    Switzerland. 
Geneva,   Switzerland. 
Stockholm,  Sweden. 
Dundee,   Scotland. 
Victoria,    Eng. 
Lausanne,    Switzerland. 


All  this  information  is  in  proof  of  the  fact  that  the  Catholic 
Church  is  and  ever  has  been  the  leader  in  promoting  education. 
This  has  been  almost  as  a  sealed  book  to  the  non-Catholic  be- 


GOOD  WORKS  445 

cause  it  has  pleased  Protestant  historians  to  write  in  the  spirit  of 
the  propagandist,  and  to  leave  to  chance  the  telling  of  truth. 

What  startling  news  to  those  of  old  Puritan  stock  to  learn 
that  the  first  university  to  be  established  on  this  American  conti- 
nent was  the  Catholic  University  of  Peru,  which  opened  its  doors 
in  Lima  in  1557  A.  D.!  Or  that  the  first  classical  public  school 
within  the  boundaries  of  our  forty-eight  states  was  established 
by  Catholics  in  St.  Augustine,  Florida,  as  early  as  1606!  Or 
that  elementary  schools  were  maintained  by  Catholics  in  New 
Mexico  in  1629,  four  years  before  the  first  school  was  established 
by  any  Protestant  community  within  the  original  thirteen 
colonies ! 

Parochial  and  Public  Schools 
Having  pointed  out  enough  data  to  prove  that  universal 
education  and  free  schools  are  not  ideas  invented  by  anti-Cath- 
olics, but  rather  ideas  of  Catholic  origin,  we  proceed  to  state 
the  principles  which  the  Catholics  in  America  have  put  into 
practice  in  their  parochial  schools.  Once  the  plain,  hard-headed 
man  in  the  street  learns  the  reasons  why  Catholics  pay  more 
than  double  the  sum  of  money  required  for  the  public  schools  in 
order  to  support  their  parochial  schools,  we  believe,  his  spirit  of 
fair  play  will  come  to  the  support  of  his  common  sense,  and  he 
will  favor  our  side  in  this  most  public  question. 

What  then  is  the  foundation  principle  in  education?  Surely 
the  basic,  fundamental  principle  is,  that  children  shall  learn  that 
they  owe  everything  to  God  and  that  the  talents  God  has  given 
them  they  must  work  out  to  His  glory  and  the  good  of  their 
fellow-men.  Now,  upon  whom  rests  the  responsibility,  primarily, 
to  educate  children  in  the  love  and  fear  of  God?  With  no  un- 
certain voice  Catholics  insist  that  that  trust  and  obligation  God 
has  given  to  parents,  and  that  in  consequence  of  this  and  the 
obedience  due  to  the  moral  command  of  their  Church,  Catholics 
should  establish  and  maintain  parochial  schools  wherever  pos- 
•ible.    Here  is  the  whole  story  in  a  nutshell.    For  it  is  plain 


440  CAMPAIGNING  FOR  CHRIST 

enough  that  the  Catholic  faith  may  not,  in  justice,  be  taught  in 
American  public  schools  to  children  whose  parents  are  not  Cath- 
olics, nor  should  the  Protestant  belief  or  atheistic  irreligion  be 
taught  to  Catholic  children.  Washington  maintained  the  card- 
inal principle  that  national  morality  is  dependent  upon  religion, 
that  our  inalienable  rights  come  from  God  as  also  our  inalienable 
duties,  and  that,  hence,  our  national  duty  is  to  maintain  national 
morality  by  fostering  and  upholding  religion. 

But  the  difficulty  of  defending  right  of  conscience  with  re- 
gard to  religious  affiliation  of  children  in  our  public  schools  is  a 
vexatious  thorn  to  the  body  politic.  The  larger  half,  some  sixty 
per  cent  of  our  populace,  is  more  or  less  indifferent  to  any  re- 
ligion whatsoever ;  the  individual  prefers  his  own  private  religion 
or  none  at  all.  Of  the  remaining  forty  per  cent,  Protestants 
exceed  by  some  five  million  souls  the  Catholics  in  our  country, 
and  these,  with  the  religious  Jews,  make  up  the  number  of  those 
who  declare  for  a  religious  faith.  Of  course  this  issue  is  much 
simpler  for  Catholics  in  America  than  for  Protestants,  since  each 
Protestant  sect  has  a  doctrine  all  it  own,  while  Catholic  doctrine 
is  one  perfect  and  indivisible  whole.  Long  ago  Catholics  came 
to  their  own  defence  in  this  matter.  Since  religion  is  the  founda- 
tion of  education,  the  first  premise  in  all  human  relationship, 
Catholic  children  must,  in  conscience,  be  educated  upon  that 
basis.  So,  despite  the  great  financial  injustice  which  the  support 
of  both  public  and  parochial  education  has  entailed  for  Cath- 
olics, the  parochial  school  is  now  a  very  important  and  worthy 
part  of  the  elementary  school  system  in  our  country.  The  Na- 
tional Catholic  Welfare  Conference  has  recently  pointed  out  that 
many  other  countries  have  solved  this  financial  problem  in  favor 
of  the  conscience  of  the  parents  of  the  pupils,  and  that  none  of 
the  requirements  for  the  education  of  civilians  has  suffered  in 
consequence:    We  quote: 

"The  Catholic  Church  does  not  oppose  and  never  has  opp.osed 
a  Public  School  System  of  education  as  within  the  right  and  duty  of 
the  Civil  Government,  and  indeed  worthy  of  praise  from  all  classes  of 


GOOD  WORKS  447 

citizens  and  beneficiaries.  But  since  the  Civil  Government  does  not  see 
Its  way  to  widen  or  broaden  its  system  of  elementary  education  so  as 
to  provide  Christian  religious  instruction  and  training  in  harmony 
with  the  right  and  duty  of  parents  towards  their  children,  as  England, 
Scotland,  Ireland,  Belgium,  Holland,  Germany,  Nova  Scotia,  New 
Brunswick  and  the  Province  of  Quebec  have  so  well  done,  the  Church 
authorities  and  people  feel  bound  in  conscience  to  provide  such  educa- 
tion in  their  own  schools  and  in  such  schools  maintain,  in  all  funda- 
mental branches  of  knowledge,  civics  and  patriotism  standards  equal 
at  least  to  those  of  the  best  public  schools  of  the  country.  That  this, 
In  fact,  has  been  done,  is  testified  to  by  the  best  Judges  in  the  more 
important  cities  and  towns  of  the  United  States."  (N.  C.  W.  C,  Chi- 
cago, Jan.  20,  1923.) 

It  would  seem  from  the  dismal  note  struck  through  the 
medium  of  the  public  press,  that  many  of  the  foremost  Protestant 
leaders  are  now  coming  to  the  defence  of  their  own  children  and 
thus  joining  with  Catholics  in  the  defence  of  national  morality. 
The  "Inter-Church  World  Movement"  points  to  the  lack  of  re- 
ligion in  education  as  ^' Americans  greatest  peril."  Having  made  a 
thorough  national  survey  the  report  emphasizes  the  "spiritual 
neglect  of  children"  and  declares  that  "Spiritual  illiteracy  is  the 
forerunner  of  moral  bankruptcy  and  national  decay."  (American 
Volume  No.  1,  1920,  p.  209.) 

William  Jennings  Bryan  has  probed  the  sore  spot  of  schools- 
minus-religious-instruction,  by  showing  that  children  are  being 
taught  materialistic  doctrines  in  the  public  schools. 

"The  neutrality  which  we  have  (in  schools)  is  often  but  a 
sham;  it  carefully  excludes  the  Christian  religion  but  permits  the  use 
of  the  schoolrooms  for  the  destruction  of  faith  and  for  the  teaching 
of  materialistic  doctrines."     ("In  His  Image,"  p.  122,  N.  Y.,  1922.) 

Roger  Babson,  the  statistician,  brings  a  more  utilitarian 
viewpoint  to  the  argument  for  Christian  education : 

"The  need  of  the  hour  is  not  more  factories  or  more  materials, 
not  more  railroads  or  steamships,  not  more  armies  or  more  navies, 
but  rather  more  education  based  on  the  plain  teachings  of  Jesus. 
.  .  .  Religion,  like  everything  else  of  value,  must  be  taught.  It 
is  possible  to  get  more  religion  in  industry  and  business  only  through 
the  development  of  Christian  education  and  leadership." 

When  Campaigning  for  Christ  we  make  the  claim  that  a 
well-rounded  curriculum  is  found  in  our  parochial  schools;  that 


448  CAMPAIGNING  FOR  CHRIST 

the  moral  nature  of  the  child  is  illuminated  by  religious  faith; 
that  his  will  is  strengthened  by  being  kept  to  the  task;  that  his 
intellect  is  led  to  choose  the  better  rather  than  the  worse  path, 
and  that  his  pedagogues  are  teachers  grounded  in  reason  and  en- 
lightened by  supernatural  light.  We  point  to  our  national  his- 
tory as  giving  warrant  for  religious  instruction  in  schools  and 
particularly  as  giving  warrant  for  a  parochial  school  system. 
Our  greatest  of  great  Americans  went  to  schools  where  religion 
was  made  the  educational  foundation.  George  Washington  was 
educated  in  a  Colonial  parish  school.  Thomas  Jefferson  studied 
under  Rev.  James  Maurg.  John  Adams,  Charles  Carroll  of 
Carrollton  and  in  fact  not  one  of  the  men  who  signed  the  Decla- 
ration of  Independence  could  have  passed  the  test  required  by 
those  who  clamor  for  public  school  attendance  as  the  one  and 
only  requisite  for  American  citizenship,  for  none  of  them  received 
a  secular  public  school  education.  By  the  test  of  our  vociferous 
radicals  Webster  was  un-American.  Neither  could  Lincoln  have 
passed,  for  he  was  taught  religious  precepts  at  his  mother's  knee 
and  was  self-taught  thereafter.  So  also  is  Roosevelt  to  be  ex- 
cluded for  he  never  attended  a  public  school. 

How  stupid  appears  the  talk  of  those  who  would  set  up  as 
the  necessary  basis  of  Americanism  a  secular  school  system  of 
compulsory  education  I  How  stupid,  when  our  whole  past  and 
present  life  spurns  such  a  criterion.  Only  a  vicious  mind  would 
rule  out  as  un-American  the  thousands  of  Catholics  who  in  the 
World  War  manifested  the  highest  order  of  patriotism,  as  it  was 
taught  them  in  the  parochial  schools  where  they  were  educated. 

Together  with  the  false  notion  that  the  Catholic  Church  is 
opposed  to  universal  education  there  is  coupled  another  false 
notion.  It  is  a  popular  assumption  that  the  secular  school  sys- 
tem, as  it  now  exists,  was  the  system  set  up  from  the  beginning. 
But  this  is  sheer  ignorance  of  our  school  history.  Not  until  the 
middle  of  the  last  century  were  non-religious  schools  known  in 


GOOD  WORKS  449 

our  country.  All  American  schools  before  that  time  had  a  re- 
ligious foundation.  As  a  consequence,  one  hundred  years  ago, 
the  president  of  every  college  and  university  had  a  prefix  of 
**Rev."  or  a  suffix  of  D.D.  appended  to  his  "name.  This  historic 
fact  applies  to  Yale,  Harvard,  Brown,  Williams,  Dartmouth, 
Princeton,  Union,  Hamilton,  Middlebury,  Bowdoin,  Dickinson, 
Columbia,  Columbia,  N.  C,  Transylvania,  University  of  Georgia, 
University  of  Vervont,  Waterville,  Washington,  Jefferson,  Alle- 
gheny, William  and  Mary,  Greenville,  and  Worthington  Colleges 
and  Universities. 

Thus  historic  testimony  makes  it  plain  that  the  Catholic 
parochial  school  system  follows  strictly  the  American  plan  of 
religious  liberty  set  down  by  our  forefathers  in  the  Constitution. 
So  also  does  it  make  plain  that  liberty  of  conscience  in  education 
is  now  opposed  by  a  Bolshevist  element,  small  but  restless  with 
energy,  and  that  it  is  this  element  associated  with  other  anti- 
Catholic  elements  which  have  met  with  some  little  recent  suc- 
cess in  Oregon.  It  is  this  element  which  is  intent  upon  a  coun- 
try-wide effort  to  keep-  the  knowledge  of  Christ  out  of  the  hearts 
of  American  children  and  which  is  attempting  this  through  com- 
pulsory secular  school  attendance.  Their  effort  is  in  defiance 
of  the  natural  order  of  things  human  since  the  family  is  the 
organic  unit  of  the  body  politic.  It  is  un-American  because  our 
guaranteed  freedom  of  conscience  and  the  historic  beginnings  of 
our  educational  system  are  allied  against  it.  It  is  paternalistic- 
Bolshevistic— because  it  seeks  to  dissolve  the  family  and  to  set 
up  the  State  as  the  owner  of  the  child.  It  is  a  satisfaction  to 
note  that  the  Federal  District  Court  of  Portland  (Ore.)  has, 
unanimously,  declared  the  Oregon  compulsory  education  bill  to 
be  un-American  and  so  unconstitutional  (April,  1924). 

Of  course  Catholics  do  not  deny  the  right,  even  the  duty, 
of  the  body  politic  to  establish  public  schools.  What  we  say  to 
the  man  in  the  street  is  that  organized  society  has  no  right  to 


450  CAMPAIGNING  FOR  CHRIST 

coerce  parents  into  sending  their  children  to  the  secular  public 
schools,  that  it  is  not  the  province  of  the  State  to  monopolixe 
education. 

When  these  rights  of  parental  authority  are  safeguarded, 
our  public  schools  are  ''well  worthy  of  praise,"  as  the  National 
Catholic  Welfare  Conference  has  said.  For  it  gives  America  the 
assurance  that  all  our  future  citizens  shall  have,  at  least,  the 
elements  of  learning.  So  too,  by  compulsory  school  attendance 
the  body  politic  is  safeguarded  against  the  failure  to  do  their 
duty  by  neglectful  and  vicious  parents. 

But  back  of  all  patriotic  and  utilitarian  reasons  for  universal 
education  stands  the  right  and  duty  of  parents  to  educate  their 
children  in  the  love  and  the  fear  of  God.  This  is  the  motive 
which  prompts  Catholics  to  make  a  great  financial  sacrifice  and 
to  thus  secure  a  curriculum  which  conceives  of  the  end  of  edu- 
cation as  nothing  less  than  the  knowledge  of  ultimate  Truth.  To 
view  education  otherwise,  is  to  slight  the  fact  that  the  human 
being  is  a  responsible  agent,  responsible  first  and  foremost  to 
Almighty  God. 

Instead  of  raising  opposition  to  the  Catholic  system,  good 
Americans  of  all  sorts  should  honor  Catholics  for  their  self-sacri- 
fice in  thus  standing  up  for  their  parental  rights  and  for  their 
religious  convictions.  Here  is  a  summary  of  the  Catholic  school 
system  in  our  country: 

Schools                           N limber  Professors  Teachers  Students 

Universities      .....> 16  2,000  19,802 

Colleges      .«„....,,..        114  1,697  13,996 

Seminaries      164  1,063  11,198 

High  Schools 1,552  7,924       129,838 

Normal  Training  Schools. .        309  *  *            10,544 

Elementary  Schools  6,551  41,581    1,795,673 

Total    .^.........a:..^^...     8,706        4,760      49,505    1,981,051 


GOOD  WORKS  451 

What  a  record  of  the  faith  and  the  faithful  I  Catholics  may 
well  be  proud  of  it.  Legally  and  loyally  paying  taxes  for  the 
support  of  our  public  schools  while  voluntarily  setting  up  and 
maintaining  our  parochial  schools  1  Catholics  await  the  time 
when  some  change  may  be  made  in  our  public  school  system 
that  shall  do  them  justice  both  morally  and  financially  and 
not  alone  to  themselves,  but  to  the  children  of  other  parents 
who  more  and  more  deplore  the  lack  of  religious  education  for 
young  America. 

When  Campaigning  for  Christ  we  tell  of  the  financial  sav- 
ings our  parochial  schools  mean  throughout  the  country.  In 
1920  a  conservative  estimate  set  the  cost  in  our  elementary  pub- 
lic schools  at  $40.00  per  capita,  exclusive  of  buildings  and  equip- 
ment. Now  since  the  number  of  children  in  the  elementary  paro- 
chial schools  is  1,795,673,  there  is  a  saving  to  our  public  treas- 
uries of  $71,826,920.  annually.  It  was  also  estimated  that  the 
unit  cost  of  the  best  type  of  urban  schoolroom  is  $12,800.  But 
since  the  best  type  of  school  building  is  not  in  general  use,  we 
may  assume  the  unit  cost  of  housing  pupils  at  one  half  this  sum, 
namely  $6,400.  We  have  thus  the  added  cost  of  $288,000,000. 
saved  by  providing  school  accommodation  for  the  Catholic  little 
ones  who  take  all  the  studies  required  in  the  elementary  grades 
of  our  public  schools. 

It  is  consoling  to  Catholics  to  know  in  the  face  of  this  double 
burden  of  taxation  that  the  most  enthusiastic  praise  for  parochial 
school  training  has  been  brought  by  competitive  examinations 
between  the  two  systems. 

But  however  well  satisfied  we  are  with  the  testimony  that  the 
good  secular  work  done  in  Catholic  parochial  schools  Is  at  par  with 
that  done  in  our  public  schools  it  is  but  as  a  drop  in  the  ocean. 
The  whole  story  rests  upon  the  fact  that  for  moral  education 
there  is  no  adequate  sanction  this  side  of  a  positive  belief  in 
God.   This  sanction  ^  ^tholie  Church  gives  k  perfect  meai- 


412  CAMPAIGNING  FOR  CHRIST 

urt.  Thus  we  declare,  with  no  fear  of  proof  to  the  contrary,  that 
education  under  Catholic  auspices  best  serves  our  beloved  Am- 
erica. 

Of  course,  we  know  very  well  that  the  radical  anti-Catholic 
refuses  all  appeal  to  regard  the  good  work  of  Catholic  edu- 
cators. The  appeal  of  truth  means  nothing  to  him  except  to 
stiffen  his  opposition.  He  does  not  care  a  straw  about  safe- 
guarding the  rights  of  parents,  he  would  have  the  family  go 
the  Socialistic  way.  And  as  for  the  expenditure  of  public 
moneys,  the  more  wealth  put  into  school  buildings  the  easier 
will  be  "the  Revolution." 

He  knows  that  the  Catholic  Church  stands  in  the  way  of 
running  up  the  red  flag  over  the  Capitol  at  Washington ;  so  his 
motto  is  "Down  with  the  Pope."  He  knows  that  driving  God 
out  of  the  public  schools  will  serve  his  cause;  so  his  slogan  is 
"Every  child  in  the  public  schools." 

Yet,  a  larger  and  ever  larger  element  of  our  country  is 
coming  to  see  the  absolute  necessity  of  religious  instruction  for 
children,  and  with  that  common  ground  to  work  upon,  we  do 
the  best  we  can  to  show  just  why  Catholics  gladly  pay  the  price 
of  maintaining  religious  liberty.  For  with  us  religion  is  not  a 
matter  of  doubt  or  of  speculation.  It  is  a  matter  of  sure,  ever- 
lasting happiness,  of  salvation  by  Christ  who  died  on  the  Cross 
to  rede^n  the  world. 

Works  of  Charity 
The  charitable  work  of  the  Catholic  Church  has  ever  been 
done  as  a  matter  of  course.  Christ  went  about  doing  good  with- 
out blare  or  noise  or  flare  of  notoriety,  and  the  Bride  of  Christ 
follows  His  footsteps.  Of  course,  the  magnitude  of  the  charities 
of  the  Catholic  Church  throughout  the  ages  is  beyond  the  power 
of  human  mind  to  measure  or  encompass.  Even  in  our  own 
country,  in  our  own  time,  quietly,  without  the  beating  of  torn- 
Hnm,  or  th«  jensation  of  headlines,  the  Catholic  Church  extends 


GOOD  WORKS  453 

her  charities  far  and  wide,  and  although  the  body  politic  is 
greatly  benefited,  Americans  in  general  know  very  little  about 
it.  In  our  Campaign  for  Christ  we  hope  to  turn  the  thought 
of  our  audience  towards  the  many  good  deeds  Catholics  have 
unostentatiously  done,  under  the  inspiration  and  guidance  of 
t^eir  Catholic  bishops  and  priests  and  thus  to  make  those  of 
good  heart  and  fair  mind  know  our  Church  better  and  love  her 
more.  Especially  do  we  hope  to  win  those  who  hate  the  very 
word  charity,  because  to  them  charity  has  been  associated  with 
an  assault  upon  the  unity  of  human  nature,  and  it  is 
"Organized  charity,  scrimped  and  iced 
"In  the  name  of  a  cautious,  statistical  Christ." 
Great  rage  surges  through  their  souls  at  the  thought  of  the 
indignities  perpetrated  by  the  rich  who  hand  out  material  relief 
to  the  poverty-stricken,  the  miserable  and  the  vicious.  But 
this  sort  of  giving  is  a  travesty  on  the  Christian  spirit.  Those 
folk  who  hate  "charity"  and  have  no  understanding  of  what  it 
is  do  well  to  despise  such  offerings  as  mockeries  and  shams. 
Charity  is  in  itself  as  far  from  this  as  is  pole  from  pole.  If  only 
these  stout  crusaders  against  the  false  spirit  of  giving  were  to 
know  the  mind  and  heart  of  the  Catholic  Church  in  her  works 
of  mercy,  the  battle  of  winning  them  to  their  soul's  salvation 
would  be  half  won. 

It  is  a  curious  thing  that  the  false  independence  bred  by 
the  philosophy  of  the  right  of  private  judgment  in  matters  re- 
ligious, has  turned  many  a  Yankee  temper  towards  a  true  belief 
in  the  equality  of  the  human  soul.  For  the  revolt  is  against  the 
absurdity  of  man-made  truth  and  of  man-made  religion.  One 
may  take  anything  and  everything  from  God  without  the  loss 
of  self  respect.  But  to  take  anything,  even  in  direst  hunger, 
from  one  who  has  a  sense  of  his  own  superiority  and  a  contempt 
for  his  tellowman  in  need,  puts  the  giver  and  the  receiver  in  an 
intolerably  false  human  relation. 


4S4  CAMPAIGNING  FOR  CHRIST 

So  it  is  that  the  whole  secret  of  the  sweetness  of  Christian 
charity  is  out  once  it  is  known,  and  giver  and  receiver  alike 
realize  that  it  is  only  by  the  Grace  of  God  that  the  most  hon- 
ored and  respected  men  amongst  men  are  able  to  give  what 
they  give  for  other's  need. 

Indeed,  it  is  through  voluntary  poverty  that  one  is  best 
able  to  give  the  best  and  the  choicest  gift— one's  self.  So,  first 
of  all,  in  charity,  comes  the  good  gifts  of  personal  service— the 
lives  of  those  who  are  wholly  devoted  to  God  and  who  show  their 
full  devotion  by  their  service  to  their  neighbor.  For  everybody 
knows  that  giving  money  or  merchandise  is  an  impersonal  ser- 
vice—nay it  may  be  the  mere  philanthropy  or  humanitarianism 
of  a  glutted  oppressor,  and  not  charity  at  all. 

Work  by  Nuns 

When  the  matter  of  distinction  between  mere  alms-giving 
and  charity  is  well  brought  out  the  non-Catholic  by-standers  lose 
their  hatred  of  the  word  charity.  Our  entire  audience  is  more 
in  sympathy  with  us.  Then  all  but  died-in-the-wool  haters  of 
things  Catholic  are  ready  to  listen  \o  the  marvelous  work  of 
Catholic  nuns  in  our  country. 

There  are  nearly  one  hundred  thousand  nuns  teaching  or 
nursing  in  the  United  States.  About  one  half  of  these  are  edu- 
cators. The  remaining  fifty  thousand  Sisters  devote  themselves 
to  the  care  of  infants,  orphans;  the  aged,  the  blind,  the  deaf, 
the  dumb,  the  sick,  the  incurables,  the  wayward ;  and  they  even 
leave  our  civilization  to  care  for  the  lepers.  These  beautiful  and 
holy  women  offer  to  Christ— to  Christ's  sick  and  little  ones- 
lives  of  chastity,  poverty  and  obedience.  They  serve,  quietly, 
almost  unknown  to  the  world.  Yet,  when  the  world  Is  in  straits, 
in  scourge  or  in  war,  they  come  forth  as  did  the  "Angels  of  the 
battle  field,"  to  nurse  alike  the  Gray  and  the  Blue  in  our  Civil 
War. 


GOOD  WORKS  4SI 

Hospitals— Social  Welfare  Work 

There  are  in  our  country  3,179  Catholic  hospitals,  homes, 
social  welfare  and  other  charitable  societies.  Added  to  these 
there  are  sodalities  and  fraternal  and  Holy  Name  societies  in 
every  parish  which  are  all  actively  working  in  the  interests  of 
Charity. 

Of  these  the  Society  of  St.  Vincent  de  Paul  is  the  most 
notable.  The  test  of  perfection  in  the  doing  of  charitable  deeds, 
that  the  left  hand  shall  not  take  note  of  the  good  work  done  by 
the  right  hand,  is  applied  most  literally  by  the  St.  Vincent  de 
Paul  Society.  There  are  1,100  divisions  of  this  national  organ- 
ization throughout  the  country.  Catholics  of  all  grades  and  cul- 
ture and  condition  are  menibers.  But  nobody  knows  of  the 
particular  work  being  done  by  these  because  practically  no  re- 
cords of  any  kind  are  kept.  Personal  visits  are  made  to  those  in 
misfortune,  and  relief  is  given  to  the  body,  the  heart  and  the 
mind  of  the  people  afflicted.  Happily,  no  word  of  report  comes 
back  to  spread  the  tell-tale  story  of  whether  this,  that  or  the 
other  parishioner  be  ''deserving"  of  help.  St.  Vincent  de  Paul 
extended  charity  to  all  for  the  love  of  his  Master— Christ— and 
not  because  his  fellowmen  were  free  from  guile. 

We  are  glad  to  note  here  that  the  gift  of  seeing  Catholics 
in  the  right  light  with  regard  to  the  care  of  the  sick  was  given 
to  "The  Interchurch  World  Movement."  (Vol.  I  pp.  246,  249) : 
The  Catholic  Church  has  hospital  beds  enough  to  accommodate 
"every  one  of  its  membership  and  an  additional  six  per  cent, 
of  the  total  non-Catholic  population  of  the  United  States 

the  Protestant  churches  of  the  United  States  provide  hos- 
pital beds  for  only  forty-three  per  cent,  of  their  membership." 

We  do  not  boast  when  Campaigning  for  Christ.  For  the 
Catholic  Church  is  Christ's  supernatural  Bride  and  as  such  she 
must  conform  to  her  All-Charitable  Spouse.  Just  as  Christ  Him- 
self is  not  to  be  outdone  in  generosity,  so  too,  His  Churoh  it  not 


456 


CAMPAIGNING  FOR  CHRIST 


to  be  surpassed  in  universal  charity.  Yet  we  delight  in  setting 
forth  the  testimony  of  others  about  her.  The  Hon.  James  J. 
Davis,  Secretary  of  Labor  at  Washington,  D.  C,  speaking  of  the 
multifarious  works  of  charity  carried  on  by  the  Catholic  Church 
has  this  to  say  (Sept.  17,  1922.) 

"I  know  a  Uttle  of  your  great  work,  as  everyone  does  who 
meets  it  day  by  day  among  the  people.  I  know  of  your  557  hospitals 
which  represent  one-half  of  our  hospital  bed  capacity  in  North  Ameri- 
ca, where  thirty  per  cent,  of  your  servioe  is  given  freely  without  pecun- 
iary reward.  I  know  of  your  great  charitable  organizations  at  work 
among  the  poor  of  every  city.  I  know  of  your  activities  among  our 
immigrants,  among  the  homeless  and  in  relief  of  those  unfortunates 
in  our  prisons.  Those  services  keep  alive  our  faith  in  man's  humanity 
to  man. 

"But  nearer  to  my  heart  is  your  work  in  this  institutions  where 
you  are  fostering  with  gentle  care,  more  than  80,000  children,  your 
379  day  nurseries  where  21,000  or  more  little  ones  are  cared  for. 
Here  I  march  step  by  step  with  you.    Here  I  too,  serve." 

We  here  present  a  partial  list  of  the  good  works  done  by 
our  Church  culled  from  the  1922  Directory  of  Catholic  Charities 
in  the  United  States: 


HOSPITALS 

Seaman's  Welfare 

1 

Regular 

549 

Resorts  for  unemployed 

8 

Cancer 

8 

Industrial  Schools 

118 

Incurables 

6 

HOMES 

Insane 

19 

Aged 

189 

Tuberculous 

14 

Orphans 

308 

Maternity 

88 

Infants 

49 

Lepers                    ^ 

1 

Working  boys,  men 

19 

Clinics  and  Dispensaries 

8 

Crippled  Children 

7 

Convalescents 

16 

Training  Feeble  minded 

18 

Social  Service  Departments 

S6 

Tubercular,  children 

1 

Delinquent  boys 

11 

XX 

Social  Settlements 

95 

Dielinquent  girls,  women 

8T 

Social  Science  training 

8 

Home  and  school,  deaf  mutes 

14 

Social  Workers  .Clubs 

1 

Immigrant  Welfare 

17 

SOCIETIES 

Boarding  Hoime,  girls 

120 

Prison  Welfare 

e 

Room  Registries 

28 

Fresh  Air  Work 

81 

Vacation  Places 

14 

Big  Brother  Work 

5 

Day  Nurseries 

187 

Big  Sister  Work 

10 

School,  Speech  defieots 

2 

Hojme  Finding,  children 

17 

Employment  Bureaus 

18 

Child  Welfare 

81 

Shelter,  homeless  men 

7 

Juvenile  Court  Work 

7 

Shelter,  homeless  women 

8 

St.  Vincent  de  Paul 

1100 

Shelter,   Temporary 

18 

Central  Charity  Bureaus 

88 

Shelter,  transient 

10 

Sisterhoods  in  Homie  Nursing 

41 

GOOD  WORKS  457 

We  ask  the  man  in  the  street  for  fair  play  in  his  thought 
about  things  Catholic.  We  ask  him  to  consider  our  recital  of 
good  works  done ;  to  reflect  that  we  are  but  one  fifth  of  Ameri- 
ca's population;  that  only  a  few  Catholics  in  our  country  are 
rich  in  this  world's  goods;  that  it  is  the  poor  who  give  to  the 
poor ;  that  it  is  by  nickels  and  dimes  that  these  great  institutions 
of  charity  are  builded  and  supported ;  that  the  sick,  the  orphaned, 
and  the  aged  are  cared  fo  by  persons  under  the  vow  of  poverty; 
that  nothing,  in  fine,  is  asked  for  in  return  but  the  blessing  of 
God  upon  faithful  work.  All  this  is  done  for  the  glory  of  God,  and 
at  the  same  time  for  the  good  of  America.  By  the  unquestion- 
ing love  of  every  neighbor,  Catholics  are  welding  together  into 
good  Americans  new  comers  and  ^'old  comers"  from  every  na- 
tion under  the  sun. 

Surely,  nobody  can  deny  that  the  Spouse  of  Christ  goes 
about  doing  good.  Neither  can  anybody  deny  that  there  are 
those  who  would  do  to  death  the  Catholic  Church,  as  there  were 
those  who  outraged  Our  Blessed  Lord  and  Savior,  who  crowned 
Him  with  thorns  and  crucified  Him  on  the  Cross.  Yet,  for  these 
mistaken  men  who  are  under  the  spell  of  the  evil  one  and  who 
would  seduce  the  multitude  into  crying  out  "Away  with  Him  I " 
Away  with  Himl"  we  should  only  have  pity  and  heartfelt  sor- 
row, saying  with  Christ,  suspended  on  the  Cross,  "Father,  for- 
give them,  for  they  know  not  what  they  do." 

Yet  fields  are  white  to  the  harvest.    Americans  will  listen 
to  our  work  for  God.    They  will  listen  to  us  plead 

For  our  fellow-men,  For  educational  enlightenment, 

For  family  unity,  For  religious  understanding, 

For  civic  integrity.  For  personal  purity. 

For  economic  justice.         For  America, 
For  unity  in  the  One  True  Fold  of  the  One  True  Shepherd. 

So,  gladly,  we  go  out  into  the  highways  and  byways  Campaigo- 
ing  for  Christ. 


INDEX 


Adrian  I,  Pope  800 

Abortion 98,  09,  433 

Adamites 326,  836 

Adventlsts 309,  820,  823,  889,  370 

Ag-nostlc-lsm 1 87,  128 

Albigenses    887,   837 

Aldering-,  Rt.  Rev.  Herman  J 69 

Alexander  II,  Pope 424 

Alexander  VI,  Pope 488 

Alphonsus,   Saint    288 

Amalgamated  Clothing  Workers 

Union 196 

Ambrose,  Saint 291,  422 

"America"   66,  76,  101 

American  Bar  Asso 106-108 

^'American  Israelite"   213 

Anglican  Cburcli  (See  Protestant 

Episcopal)    .846,  851,  855,  357,  380 
Apostollcity,  see  Cburcli,  Marks  Of. 

Apostolic  Succession  267 

Arcbblsbop  of  Gantabury   (A.  D. 

1462)     280 

Arians — Arlua 819,  886,  326,  336 

Athelsts-ism 14,  117-125 

Atllla   437 

Augustine,  Saint 

168,  860,  268,   877,  891,  892,  805. 

817,  374,  383,  397,  488,  434. 


Babson,  Roger  447 

Bacon,  Lord  : 181, 122 

Bade,  Rev.  Wiliam  Frederick  808,  829 

Baptism 868-377,  382 

Baptist  Churcbes   

84,  329,  889,  863,  890 

Barnabas,  Saint 818,  822 

Basil,    Saint    268 

Bateson,  Prof.  William  188 

Beaven,  Rt.  Rev.  Thomas  D    60 

Bebel,  August  ("Women  and  8o- 
cialism'i)    ..20,  105,  287,  348,  418 

Belmont,  Mrs.  0.  H.  P 87 

Bellarmine,   Cardinal   289 

Benedict  XV,  Pope 818,  486 

Berger,  Victor  L.    . . , 196 

Bernard,  Saint  • 890 

Bertllllon,  Or.  Alphonst  09 

tlbl*    146,  161,  904-888 

Biblt.  Oia  Proieitaat  Yergiooft  . .  .818 


Bible  Students  Association 309 

Biogenetic  Law   178 

Birth  Control  (see  Race  Suicide; 

Empty  Cradles)    343,  480 

Birth  Control  Convention 96,  07 

Bolsche,   Wilhelm    (Evolution   of 

of  Man")    174,177 

Boniface  VIII,  Pope  438 

Boston  School  of  Political  Econo- 
my     27,  80 

Brethren  In  Christ  of  U.  8.  A.  and 

Canada 370 

Bryan,  William  Jennings  ...  .182,  447 

Bureau  of  the  Census — Report  on 

Religious  Bodies — 87,109,   191,206, 

849,    861,    358-356,    358-361,    370 

Butchkavitch,  Monsignor 218 


Caesar  of  Aries,  Saint 388 

Cain's  Wife 815-317 

CaiUS 256,  267 

"CaU"   (N.  Y.)    96,  196 

Calvin 827,  862,  857,  364 

Cantwell,  Rt.  Rev.  John  J 61,  68 

Catholic    (name)    268 

"Catholic  Bulletin"  (Cleveland)   ...76 

Catholic  Encyclopedia 

128,  137        14S.  168,  218 

Catholic  Evidence  Guild   77 

Catholicity,  see  Church  Marks  of. 
"Catholic    Mirror"     (Springfield, 

Mass.)    76 

"Catholic  Register"   (Denver)    ....66 
"Catholic  World"   (New  York)    ...77 

Cave,  D.  D.,  William 256 

Celestine  III,  Pope  424 

Celibacy  of  the  Clergy 412-416 

Charity,  Works  of  Charity  ..  .452-454 

Children .90-03 

Ghlllngworth,  Rev.  Dr 303 

Christ     (Prefigured,     Genealogy, 

see  Jews)  211-240 

Christ  Divinity  216-223,  286,  286,  380 

Christian  Science 193,  297,  360 

Christie,  Prof.  Graham 91 

Chrysostom,  Saint   380 

Church 224-240 

Church  Definition 887-229 

Markst  One    238 

Holy    236 


Catnollc 837 

Apostolic 338 

cnui-^h  Membership 82-8J 

Churcn  and  State  (see  State)  89,  417 

Church  of  God  In  N.  A 868 

Churches  of  Christ   84.  850 

Church  of  Jesus  Christ  of  Latter 

Day  Saints  see  Mormons. 
Church  of  the  New  Jerusalem. . .  .866 

Clark,  Prof.  Austin 164,  166 

Clark,  Dr.  William  Newton  ..308,  329 

Clement,  Baint  (A.  D.  100)    

238,  292.  897 

Clement  of  Alexandria,  Saint 818 

Clement  VII,  Pope   346,  484 

Cobbett  ("History  of  the  Reform- 
ation")     47,  846 

Colleges,  Catholic  and  Protestant 

448-444 

Communion  of  Saints 828 

Community  Church   • 861 

Confession   (see  Sin)    

279.  897-406,  429 
Confessions,  see  Creeds. 

Confirmation 878-383 

Oongregationalist  Church  84,  863,  416 
Conkim,  Prof.  Edwin  Grant  .... 

169,  170.  178,  183,  184 

Connelly,  John  J    62-63 

Connelly,  Rev.  M.  D 46 

Conroy,  Rt.  Rev.  Joheph  H.  ...67,  61 

Qonstantlne 

364,  869,  888^,   883   417,  483 

Constitution 288.  284,  888,  434 

Cook,  Harold    181 

Coolidge,  President  Calvin  

81,  88,  88,  868 

Corbett,  Arthur  B 

24,   25.   34.   40.  48,  49.  62,  71,   78 

Corbett,  James  J 62 

Cornelius,    Saint 882 

Cosgrove,  A.  K , 49 

Councils,   Synods  I 

Baltimore   ......819,  489 

Carthage   804 

1  St.  Constantinople 146 

4th   Constantinople 890 

Elvira   (A.  D.  800)    822,428 

Florence    804 

Hippo 804 

Jerusalem  ....•.••• 884,881 

Lateran 442 

Lyons    889 

848,  49t. 


Vatican   ...126,  284,  281,  286,  296 
Creeds.  Confessions  t 

Athanasian    818 

Augsburg-    216 

Dort  (Synod  of)    216 

French  Galvlnists 216 

Helvetic 216 

Nlcean 219,  238 

Crime     106-110 

Gurley,  Most  Rev.  Thomas  F 61 

Cusack.  Rt.  Rev.  Thomas  F 60 

Cyprian,  Saint   

283,   866,   891,    882,    388.    397 
CyrU  of  Jerusalem,  Saint 

382,  388,  897 

D. 

Damasus,  Pope,  Saint 260,806 

Darwin,    Darwinism   (see  Evolu- 
tion)      161-168,   169,    163-166 

Davis,  Hon.  James  J 456 

Davitt,  Chaplain  WiUlam  F 441 

Debs,  Eugene  V 30,  95 

De  Lage.  Yves  1 60 

De  Leon,  Prof.  Daniel  .,..•. SO*  iff 

Democracy   i3.  il9,  386 

De  Vallesy^  Chaplain  John  B 441 

Devas,  Prof.  Charles  116 

Devivier,  S.  J.,  Rev.  W.  "Chris- 
tian Apologetics")    U| 

"Dictionary  of  the  Bible"  ..866,  tU 
"Dictionary    of    Christ    and    the 

the  Gospels" 846.  847 

Dldache ..888,  372.  89« 

Dletzgen,  Joseph 20,  149 

Disciples  Church   84 

Divinity  of  Christ,  see  Christ. 

Divorce  Xsee  Matrimony   

86-89.   428-488 

Dogma    126-127 

Double  Standard 98,  99,  418.  419 

Dowling,  Rt.  Rev.  Austin  61 

Duffy,  James  B 40 

Dunne.  Rt.  Rev.  Edmund  M 61 

D wight,  Prof.  Thomas 160,  188 

Dwyer,  Daniel   68 

E. 

Earth's  History  of  Man 172-174 

Eastern  Churches 847,  849.  860 

Economlo  Disputes 1  ij) 

EUot.  Dr.  Charles  W.  ..878,  876,  8T6 

EUlcott,  Bishop  CharlH  'olin 858 

Emerson,  Ralpb  Waldo 

Empty  CradlH  (i—  fm  vAwft) 


"Encyclopedia  Brltlannlca" 256 

"Encyclopedia    of    Religion    and 

Etnics"    324,  327,   331,   382 

Engels,  Frederick  20,   112,   164,  418 

Encratites 336,  425 

Eolitbs     174 

Evangelical  Synod  of  N.  A 359 

Evolution 142-186,  417,  434 

Extreme  Unction 428-429 

F. 

Faith   131,  886 

Fall,  Dr.  Albert    62 

Family,   85,    iOl,   122,   214,   215,   417, 
418,   433,   434. 

Farrelly,  Rt.  Rev.  John  P 61 

Fate,  Rev.  Albert  A C5 

Fathers  of  Ephesus 291 

Faunce,  Dr.  W.  H.  P ..808,  323 

Fay,  Charles  E 63 

Federal   Council  of  Churches  of 

Christ    339 

Federation  of  Woman's  Clubs,  see 
Women. 

Ferrer  Modern  School 196 

Ferrl,  Enrico    152 

Flnegan,  Rev.  William  B.    . ; 25 

Fisher,   Cardinal    47,  348 

Fltzsimmons,  Lt.  William  T    440 

Foley,  Daniel    63 

Foley,  Rev.  M.  J;  ("Western  Ca- 
tholic")     65,   76 

Forrest,  Father    <7 

fosdlcH,  Rev.  Henry  Emerson  138,  363 
Fosdlck,  Raymond  B.   ("Am.  Po- 

ilce  System" )   109 

"Fowards"  (Jewish  Dally)    196 

Francis,  St.  46,  80,  61,  52,  53,  56,  62 

Free  Thought    128-130,   323 

Free  Will  . .  .116,  117,  183,  130,  134 

Friends  Churches 364,  859,  370 

Fuller,  Margaret 116 

Fundamentalists 188,  220,  408 

Furfey,   Paul  Hanley    ...84,   62,    224 

G. 

Galileo  15,  161,  162 

Gallicanlsm   283 

Geologists,  Catholic 146 

George,  Lloyd   346,  847 

Gibbons,  Rt.  Hev.  Edmuntl  F.  .  .58,  65 

Gibbons,  Jamea  Cardinal   

809,  818,  480,  440 

Giles  of  Rome  389 

Gilman,  Charlotte  Perkins 105 

Glrard,  Gilbert  847 

Olennon,  Most  Rev.  J.  J 59 


Gnostics    336,  425 

Government  (Public)  Ownership 

111,  112 

Grace  (definition)    22s 

Granjon,  Rt.  Rev.  Henry    58 

Grant,  Rev.  Percy  Sllckney  362,  363 
Greek  Church,  see  Eastern  Churches. 
Gregory  1st.   (Great),  Saint  .... 

171,  172,  313,  620 

Gregory   VIII,   Pope    263,437 

Gregory  Xllt,  Pope   265,  28'.> 

Gregory  of  Nyssa,  Saint 412 

Gregory  of  Valenlia,  S.  J 412 

Guilds 332,    43i 

Guttenburg,   John    4i2 

Guy,  Fawkes  Day   37,  41 

H. 

llaberlin,  Rev.  Msgr.  Richard  J.    ..25 

Harding,  President  Warren 112 

Haeckel,  Ernest 15,  140,  176 

Hanna,   Most   Rev.   Edward  J.   45,    46 
47,    49,    50,     51,    54,    56,    68,    113 

Harty,  Rt.  Rev.  Jeremiah  J 60 

Hegessippas    267 

Herameon,  Rev.  J.  B 17 

Henderson,  Rev.  A 396 

Hennessy,  Rt.  Rev.  John  J 60 

Henry    VHI    28,    327,    344,    345,    34r, 
349,    364,   424,   438. 

Hergenrother,  Cardinal    223 

Herzle,  Dr.  Theodor   ("The  Jew- 
ish State")    196,   197,  202 

Hess,  Moses   ("Rome  and  Jerusa- 
lem")      193 

Hlllqult,  Morris 195 

Holiness  Church 360,  361 

Holm,  Dion     49 

Holmes,  Oliver  Wendel 429 

Holy  Eucharist 383-390,  429 

Holy  Orders 407-412 

Hospitals    455-457 

Hrdllcka,   Prof 181 

Husslein  S.  J.,  Rev.  Joseph  ("Evo- 
lution and  Social  Progress") .  .143 

I. 

Ignatius  of  Antloch,  Saint   

218,    233,    256,    322,    390,    397 

Ildephonse,  0.  F.  M.,  Rev 44,  51 

Indians  40,  47,  52 

Infallibility    270-293 

Infant  BapMsm 373 

Innocent  ill.  Pope 264,  876,  437 

Inquisition 15 

Inter- Church   World   Movement 

447.  455 


International      Ladlea'      Oarment 

Workers  Union i9« 

Irenaeus,  Saint 

S18,    233,    267,   t74,    888,    397 

J. 

Japan  Year  Book    88 

Jerome,  Saint  «01,  81  i,  814,  882,  374, 

382,    888,    410,    498 

Jewish  Encyclopedia   '. . 

IdO,  200,  201,  205 

"JewisH  View  of  Jesus'    2 '21 

Jews    6,    16,    17,    187-210,    213,    217, 

218,    223,    238,    299,    363,    377 

Justin,  Saint 218,  822,  388,  897 

Josephine,  Queen   425 

K. 

Keith,    Prof.    Arthur    181 

Kellog-g:,  Prof.  Vernon  ..168,  170,  176 

Kerrish,  William  E 62,  432 

Key,  Ellen  105 

Ku  Klux  Klan   110,  421 

Knig-ht,  Prof.  Charles  R 170,  180 

Knights  of  Columbus   ..  ..49,  61,  440 

Kollantay,   Madame   Alexandra 98 

Korschlnsky,   Prof.   S 168 


Lambert   Conference    835 

Landman,  Israel  863 

Lawrence,  Bishop  William  A   ....116 

Lalssez,  Faire 331 

Le  Buffe  S.  J.,  Prof...  Francis  P.  152 

Leo  I,  Pope, 26*0,  291,  437,  488 

Leo  IX,  Pope  266,  890 

Leo  X,  Pope 266,844 

Leo  XII,  Pope 266,  809,  810,  811 

Leo  XIII,  Pope  

18,   141,  266,  435,  436,  488 

Lewis,  Arthur  Morrow lil 

Lewis,  Dr.  Frank  0 308,  889 

Liberals 138,  980,  408 

Llebkuecht,  Wimolm 181 

Llllis,   Rt.    Rev.   Thomas   P 61 

LlUey,   WlUiam   E 820 

Livingstone l  i  9 

Lull,  Prof.  Richard  Swann 

165,  156,  158,  189 
Lutlier — 897,  312,  317,  318,  894,  8^6, 

897,  841,  847,  849,   880,  408,  415, 

439,  488,  448. 
Lutheran  Chureb 

84,    841,   850,    Ml,    880 
Lutheran  World  AManao 

817,  818,  850 

hynch,  W^am  k, 65 

LoDdolL  Uw0 1^6 


Lyon,   William  A.    ("A  Study  of 
the  Sects")    864,  866 

M. 

Macfarlane,    Charles    S.    (Federal 

Council    of    Churches)     839 

Macnamara,  Prof 179,  igi 

Mahon,    Rev.   Michael   P .'..41 

Malmonldes 199 

Malthus    i64,    165 

Man,  Earth's  History  of  172,  173,  174 

Manning,   Bishop    362 

Marsh,  Bishop  Herbert   247 

Marshall,    Hon.   Thomas   R 92 

Martin  V.,  Pope 265,  43s 

Martin,  Rev.   Charles  Alfred    ....245 
Marx,  Karl  jJO,  105,  116,  123,  140,  151, 
162,  164. 

Masons    253,   254 

Mass    800,  890-397,  407 

Mathews,  Rey.  Shaller  .  .303,  308,  329 

Matrimony,   Marriage    

94,     99,     V86,     988,     346,     416-428 
McCann,    Alfred    W.     ("God    or 

''   Gorilla")    143,   177 

McGregor,  Prof.  J.  H 179,  181 

McKinnon,  George  Collier  ....84,  58 
Meeser,  Rev.  Spenser  Byron  308,  32 J 
Meichiades,  Pope,  Saint  ....259,  878 

"Menace" 74,  421 

Menge,  Prof.  Edward  J 169 

Mennonite  Churches    352 

Messiah,  see  Jews 
Methodist    Churches 

84,  355,  367.  861,  870,  390 

Minor,  Mrs.  George  Maynard 97 

Missing  Links    177-186 

Mitchell,  George  R 62,  365 

Mivart,  St.  George 172 

Monism    136-141 

Montanists   336,425 

Moravian  Churches    354 

More,  Sir  Thomas  47,  845,  846,  348 
Mormons,  Book  of  Mormons  .... 

Muldoon,  Rt.  Rev.  Peter  J 59,  142 

Munderlein,  Most  Rev.  George  W.  59 
Munsterberg,  Prof.  Hugo  40') 

N. 

Nampon  §.  J.,  Rev.  A 879 

liapoleon  495 

National  CatlwMlc  Welfare  Coulx- 

CU    103,    394,   446,   447,   460 

National  Women's  Party,  see  Women 

Natural  Selection   165-170 

Neanderthal  Man I8O.  1«1 

907.  858.  485 


Neo-Malthusian  League    99 

We  Temere  Decree 491-423 

"New  Age  Magazine"  ..368,  264,  fi67 

"New  Menace" 288,  964,  967 

New  ScHaff-Herzog  Encyclopedia  889 

Nicholas  I,  Pope,  Saint 969,  424 

Noll,  Rev.  Mi>gr.  jolm  F.   ("Ttie 

Fairest  Argument")    i7,  443 

Nordau,  Dr.  Max   ,, 902 

Nuns,  Work  by 464 

O. 

Ode  of  Cluny   990 

O'Connell,  Daniel 72,  78 

O'Connell,  William  Cardinal  98-27,  81, 

32,   34,   46,   47,   60,   61,   83,   64,   86, 

68,  65,  79,  74. 

O'Connor,  Rt.  Rev.  John   Joseph.. 61 
O'Leary,  Rt.  Rev.  Thomas,  M...8T,  60 

Opatus,  Saint  968 

Origin  (Born  A.  D.  188), 

910,  966,  999.  374,  499 

Origin  of  Life 184-189 

Origin  of  Man 169-164 

O'Rourke,  Rev.  Simon  A 441 

Orthodox   Churches,   see  Eastern 

CShurches. 
Osborn,  Prof.  Fairfield   ....189,  182 

P. 

Panken,  Judge  Jacob   195 

Pankhurst,  Mrs.  Emmallne   98 

Pantheism   136-141 

Parental  Authority  86,  92 

Parker,  Judge  Alton  B 86 

Parochial  Schools,  see  Schools. 

Pasteur 157,  168,  292 

Patriotism  (see  War)    

88,  280,  868,  439-441 

Paul  III,  Pope 265,844 

Pelagians 396,  336,  874 

Pelagius  II,  Pope 260,  291 

Pena9ce,  see  Confession. 

Pentacostal  Church   , 860 

Peter 94l-96d,  40 o 

Peter,  Denial  of 251,  87'j 

Peter,  in  Rome   952 

Pilgrims,  Puritans  . .  .16,  40,  100,  853 

PUtdown   Man    181 

Pltaval,  Most  Rev.  jr.  B 59 

Pithecanthropus  Erectug  <78,  i70,  iSO 

Plus,  VI,  Pope 908,  266,  280 

m^  VII,  P<Jpe MIS,  266,  4^8 

fim  IX,  Pope  M,  t66,  ff81,  986,  809, 

Jv^ 

lil,  »«««  488,  4^it,  488 


Plus  XI,  Pope 258,  266,  436 

Plymouth  Brethren  Churches  367,  368 

Poale  Zoin 195 

Polycarp,   Saint    2 1 8 

Popes   (see  Peter)   257,  968,  346,  439 

Popes,  List  of 258-267 

Popes,  Succession  of    267 

Presbyterian  Churches    

84,  352,  353,  357,  890,  416 
Priests,  Priesthood,  (see  Holy  Ord- 
ers)      204-206 

Private  Judgment  or  Interpretation 
307,    816,    319,    323-338,    381,    889 

Private  Property 121,417 

Protestant  (term  defined)    338 

Protestant  Episcopal  Church  .... 

84,  380,  416 
Protestants,    Protestantism    16,    f0i, 
337,   362,   379,   406,   446 

Proudhon    118 

Psycjio-analysis    93,    406 

Public  Schools,  see  Schools. 
Puritans,  see  Pilgrims. 

Q. 

Quatrefages    178 

R. 

Race  Suicide  (see  Empty  Cradles) 

33,  93,-104 

Rand  School 196 

Ranke  172 

Rauchenbusch,  Dr.  Walter. .  .308,  329 
Recapitulation  Theory,  see  Biogenetic 

Law. 
Reformed  Churches  84,  364,  357,  360 

Religion  (Defined)    18,  114,  115 

Religion  In  the  Street 113-141 

Robinson,  James  Harvey 316 

Robinson,   Dr.   William  J ..103 

Roosevelt,  Theodore 83,  97,  448 

Rosenmuller,  Ernest  Frederick  Carl 

247 

Rule  of  Faith 299-303 

Ruppen,   Dr.   Arthur    ("The  Jews    of 

Today")     194 

Russian  Soc.  Fed.  Soviet  Republic  847 
Russian  Ex.  Comm.  of  Soviets   ...99 

Ryan,  Father  Abram 124 

Ryan,  Most  Rev.  Patrick  / 85 

S. 
Sabbath,  Sunday  . .  .292,  993,  890t323 
Sacrifice  (see  Mass)    ..109,  904,  205 

Saint  Slmonlans  425 

^ftint  Vincant  do  Paul  Societies  .  .455 
Salvation  Army   860 


Sanger,  Margaret 95,  98,  103 

3aurez  .    289 

Bave  A   Life   League    91 

Bcliools,  Parochial  and  Public,  . . 

90,  446-45S 
Sclirembs,  Rt.  Rev.  Joseph   ....59,71 

Bcott  S.  J.,  Rev.  Martin  J 78 

Sects 884-849. 

Beets   Chronolgolcal  Hat    ....260-861 

Beets  Definition   836 

Beets  That  Are  No  More  ....886,  887 

Bervetus 216 

Bex    Equality 89 

Sheldon,  Rev.  Charles  M 406 

"Signs  of  The  Times"   809-811 

Bin   (see  Confession) 

228,  877,  407,  410 

Sinclair,  J.  E 180 

Ikeptlcs    . .  -. »•..,_...♦ . .  887 

Skeptics   Sentimental    .••:.......  1 3  2 

Skeptics  Pacifist   .»«•..  .183 

Skeptics  Economic « 134 

Slattery,  Bishop  Charles  L 351 

Slavery 88.  432 

Smith,  Rev.  Gerard  Blrney  ..808,  829 

Smith,  Rev.  Hay  Watson 416 

Snell,  Rev.  Edwin  F 41 G 

Soolalism,  socialists  70,  05.  141,  151, 
163,  196-197,  417,  426. 

Social  Welfare  Work   465-46? 

Soul 160,  163 

Spencer,  Herbert  . . . .  ;^ 160,  161 

Spiritualist  Church      359 

Splaine,  Rev.  Msgr.  Michael  J.  .  .25,  31 

Spontaneous  Generation 167-159 

Sprague,  Dr.  R.  J 100 

"Square  And  Compas"    263 

State 89,  92,  93,  118,-281,  484 

Stowe,  Rev.  Charles  Edward  284,  285 

Stokes,  Rose  Pastor 196 

Stratton,  Rev.  John  Roache 

307,  308,  829,  880 

Suicide   91,  483 

Sunday,  "Bllir    ^Stt,  497 

Supple,  David %• 49 

Sutton  C.  P.  Rev.  Xavler f^'7^ 

Swedish  Evangelical  ChurcH   ....  8ft0 
Sylvester,  Pope 959,  98S 

T. 

Tertullian    

219,  256,  822,  889,  888,  897,  41S 

T^eophills  of  Antlocli 8^9 

ThiTQ,  Order  of  St.  Franels 69 

TUlrty  Years  War • . , . .  819 

Thompson,  John  Samuel  .««73:«»..947 
Tlnkham,  Qongressmcm  .•«:<5r.***iTo 


Tihen,  Rt.  Rey.  I.  Eenry   ep 

Trinity *<*-|& 

Truth 984,  977,  111 

U. 

Unitarians   ..114,  918,  919,  986,  IIS 
United  Brethren  in  Christ  Churches 

94,  814 

United  Evangelical  Church  860 

Unity,  see  Church,  Marks  of 

Universalist  Church 819,  856 

Universities,  Catholic  and  Protestant 

448-444 

Unterman,  Ernest 147 

Urban  U,  Pope 268,  494 

V. 

Vatican 94,  45,  967 

Vedder,  Rev.  Henry  Clay  ...808,  88'9 

Vlrchow  179,  iS^ 

Virgin  Birth 901 

Voluntary  Parenthood  League  . . . 

96.  96,  99 
Volunteers  of  America 961 

W. 

Waldenses     ,>•, , . . .  M7 

WalkhOff,  PTOf.  O ,.179 

War 489<>l41,  4Sf 

Ward,   Rt.   Rev.  John    ^ 

Ward,  Thomas  ('Protestant  Bible') 

Warren,  Dr.  Henr^  M    ,91 

Washington  25,  88,  87,  81,  88,  !«, 

258,   446,   448 
Wassman  S.  J.,  Rev.  Erich  ..148,  m 

Welsman,  Prof IM 

Wells,  H.  G ifo 

wfiflcn,'  P?e8ldent  Wc^hV  'M,'m 

Whitby,   Daniel    947 

Windle,  Sir  Bertram  .......148,  18t 

Witchcraft    •»:. 87 

"Woman  Citizen"    ...*• 97 

Women 88,  418 

Federation  of  Woman's  Clubs  ..96 
Natlohal  woman's  Clubs  Cen- 

ventlon    97 

Kationai  Woman's  Party 87 

Pan-Amerloan  donferanoe  . .  •  • . .  9S 
"Worker"  (Chicago)  ...... ••....  146 

Wlnonan'S  direie   ..  .•»>9  0«***i96 

Y. 

Year  Book  of  Ghurehefl  .. •:«:•'•:?:•  ••'4 
f Ji)sei« .>^.rt.  •  '^fl 

Y.  H.  G,  A.   .f ••••••  j>4i.**«.^*:* .til 


The  Passion  of  Our  Lord 


BY 


His  Eminence,  Cardinal  De  Lai 

TRANSLATED  BY 

His  Eminence,  Cardinal  O'Connell 


THE  PASSION  OF  OUR  LORD  is  historic,  Its  spiritual  ton« 
is  realistic. 

THE  PASSION  OF  OUR  LORD  gives  one  a  sense  of  being  in 
the  Holy  Land. 

THE  PASSION  OF  OUR  LORD  faithfully  portrays  the  Trag- 
edy of  Calvary,  it  is  illuminating. 

THE  PASSION  OF  OUR  LORD  is  soul  stirring,  it  is  a  timely 
message  for  Americans. 


WtOTXi 

Tho   Catholic   Truth   Qulld 

6t  BoBton. 
Headquarters 

642   Riverside  Ave., 
Medford,   Mass. 

To 

The   Pilot   Pub.,   Co. 

Gentlemen: 

Having  profited  greatly  from  thjB 
reading  of  The  Passfon  of  Our  ko*8» 
we  take  pleasure  In  reoomnaMi<Ufii  It 
to  readers  of  Oampalani|j$»  t»  OSftBt. 
It  la  an  extraordinary  boek. 

Sincerely 


Octavo  312  pagM. 

Price  $1.50 
(induding  postage.) 

The  Pilot  Publishing 

Company 

809  Washington  St., 

Boston 


